srimahabharat (Book 120 Santi Parva - chapters 280 to 299

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 280

 

1 [parāṣara]
      manoratharathaṃ prāpya indriyārtha hayaṃ naraḥ
      raśmibhir jñānasaṃbhūtair yo gacchati sa buddhimān
  2 sevāśritena manasā vṛtti hīnasya śasyate
      dvijātihastān nirvṛttā na tu tulyāt parasparam
  3 āyur nasulabhaṃ labdhvā nāvakarṣed viśāṃ pate
      utkarṣārthaṃ prayatate naraḥ puṇyena karmaṇā
  4 varṇebhyo 'pi paribhraṣṭaḥ sa vai saṃmānam arhati
      na tu yaḥ satkriyāṃ prāpya rājasaṃ karma sevate
  5 varṇotkarṣam avāpnoti naraḥ puṇyena karmaṇā
      durlabhaṃ tam alabdhā hi hanyāt pāpena karmaṇā
  6 ajñānād dhi kṛtaṃ pāpaṃ tapasaivābhinirnudet
      pāpaṃ hi karmaphalati pāpam eva svayaṃ kṛtam
      tasmāt pāpaṃ na seveta karma duḥkhaphalodayam
  7 pāpānubandhaṃ yat karma yady api syān mahāphalam
      na tat seveta medhāvī śuciḥ kusalilaṃ yathā
  8 kiṃ kastam anupaśyāmi phalaṃ pāpasya karmaṇaḥ
      pratyāpannasya hi sato nātmā tāvad virocate
  9 pratyāpattiś ca yasyeha bāliśasya na jāyate
      tasyāpi sumahāṃs tāpaḥ prasthitasyopajāyate
  10 viraktaṃ śodhyate vastraṃ na tu kṛṣṇopasaṃhitam
     prayatnena manuṣyendra pāpam evaṃ nibodha me
 11 svayaṃ kṛtvā tu yaḥ pāpaṃ śubham evānutiṣṭhati
     prāyaścittaṃ naraḥ kartum ubhayaṃ so 'śnute pṛthak
 12 ajānāt tu kṛtāṃ hiṃsām ahiṃsā vyapakarṣati
     brāhmaṇāḥ śāstranirdeśād ity āhur brahmavādinaḥ
 13 kathā kāmakṛtaṃ cāsya vihiṃsaivāpakarṣati
     ity āhur dharmaśāstrajñā brāhmaṇā vedapāragāḥ
 14 ahaṃ tu tāvat paśyāmi karma yad vartate kṛtam
     guṇayuktaṃ prakāśaṃ ca pāpenānupasaṃhitam
 15 yathā sūkṣmāṇi karmāṇi phalantīha yathātatham
     buddhiyuktāni tānīha kṛtāni manasā saha
 16 bhavaty alpaphalaṃ karma sevitaṃ nityam ulbanam
     abuddhipūrvaṃ dharmajña kṛtam ugreṇa karmaṇā
 17 kṛtāni yāni karmāṇi daivatair munibhis tathā
     nācaret tāni dharmātmā śrutvā cāpi na kutsayet
 18 saṃcintya manasā rājan viditvā śaktim ātmanaḥ
     karoti yaḥ śubhaṃ karma sa vai bhadrāṇi paśyati
 19 nave kapāle salilaṃ saṃnyastaṃ hīyate yathā
     navetare tathā bhāvaṃ prāpnoti sukhabhāvitam
 20 satoye 'nyat tu yat toyaṃ tasminn eva prasicyate
     vṛddhe vṛddhim avāpnoti salile salilaṃ yathā
 21 evaṃ karmāṇi yānīha buddhiyuktāni bhūpate
     nasamānīha hīnāni tāni puṇyatamāny api
 22 rājñā jetavyāḥ sāyudhāś connatāś ca; samyak kartavyaṃ pālanaṃ ca prajānām
     agniś ceyo bahubhiś cāpi yajñair; ante madhye vā vanam āśritya stheyam
 23 damānvitaḥ puruṣo dharmaśīlo; bhūtāni cātmānam ivānupaśyet
     garīyasaḥ pūjayed ātmaśaktyā; satyena śīlena sukhaṃ narendra

SECTION CCLXXX

"Usanas said, 'I bow to that divine and illustrious and puissant Being who holds this earth with the firmament in his arms. I shall speak to thee of the pre-eminent greatness of that Vishnu whose head, O best of the Danavas, is that Infinite place (called Emancipation).'
"While they were thus conversing with each other there came unto them the great sage Sanatkumara of righteous soul for the purpose of dispelling their doubts. Worshipped by the prince of Asuras and by the sage Usanas, that foremost of sages sat down on a costly seat. After Kumara of great wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to this chief of the Danavas on the pre-eminent greatness of Vishnu.' Hearing these words, Sanatkumara uttered the following, fraught with grave import, upon the pre-eminent greatness of Vishnu unto the intelligent chief of the Danavas, 'Listen, O Daitya, to everything about the greatness of Vishnu. Know, O scorcher of foes, that the entire universe rests on Vishnu. O thou of mighty arms, it is He who creates all creatures mobile and immobile. In course of Time it is He, again, who withdraws all things and in Time it is He who once more casts them forth from Himself. Into Hari all things merge at the universal destruction and from Him all things again come forth. Men possessed of scriptural lore cannot obtain him by such lore. Nor can He be obtained by Penances, nor by Sacrifices. The only means by which He can be attained is by restraining the Senses. Nor that sacrifices are entirely useless towards such an end. For one, by relying upon both external and internal acts, and upon one's own mind, can purify (them) by one's own understanding. By such means, one succeeds in enjoying infinity in the world. 1 As
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a goldsmith purifies the dross of his metal by repeatedly casting it into the fire with very persistent efforts of his own, after the same manner Jiva succeeds in cleaning himself by his course through hundreds of births. Some one may be seen to purify himself in only one life by mighty efforts. As one should with care wipe stains from off one's person before they become thick, after the same manner one should, with vigorous efforts, wash off one's faults. 1 By mixing only a few flowers with them, grains of sesame cannot be made to cast off their own odour (and become at once fragrant). After the same manner, one cannot, by cleansing one's heart only a little, succeed in beholding the Soul. When, however, those grains are perfumed repeatedly with the aid of a large quantity of flowers, it is then that they cast off their own odour and assume that of the flowers with which they are mixed. After this manner, faults, in the form of attachments to all our environments, are dispelled by the understanding in course of many lives, with the aid of a large dose of the attribute of the Sattwa, and by means of efforts born of practice. 2 Listen, O Danava, by what means creatures attached to acts and those unattached to them attain the causes that lead to their respective states of mind. 3 Listen to me with undivided attention. I shall, in their due order, discourse to thee, O puissant Danava, as to how creatures betake themselves to action and how they give up action. 4 The Supreme Lord creates all creatures mobile and immobile. He is without beginning and without end. Unendued with attributes of any kind, he assumes attributes (when he chooses to create). He is the universal Destroyer, the Refuge of all things, the Supreme Ordainer, and pure Chit. 5 In all creatures it is He who dwells as the mutable and the immutable. It is He who, having eleven modifications for His essence, drinketh this universe with His rays. 6 Know that the Earth is His feet. His head is constituted by Heaven. His arms, O Daitya, are the several points of the compass or the horizon. The intermediate space is His ears. The light of His eye is the Sun, and His mind is in the Moon. His understanding dwells
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always in Knowledge, and His tongue is in Water. 1 O best of Danavas, the Planets are in the midst of His brows. The starts and constellations are from the light of His eyes. The Earth is in His feet. O Danava! Know also that the attributes of Rajas, Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes of life, and He it is who should be known as the fruit (or reward) of all (pious) acts (such as Japa and Sacrifice, etc.). 2 The Highest and Immutable, He is also the fruit of abstention from all work. The Chandas are the hair on His body, and Akshara (or Pranava) is His word. The diverse orders (of men) and the modes of life are His refuge. His mouths are many. Duty (or religion) is planted in his heart. He is Brahma; He is the highest Righteousness; He is Sat and He is Asat; 3 He is Sruti; He is the scriptures; He is the Sacrificial vessel; He is the six and ten Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is Vishnu; He is the twin Aswins; and He is Purandara; 4 He is Mitra; He is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the Ritwijes seem to behold Him as separate, He is, however, known to them as one and the same. Know that this entire universe is under the control of One divine Being. 5 The Veda that is in the soul, O prince of Daityas, regards the unity of various creatures. When a living creature realises this unity in consequence of true knowledge, he is then said to attain to Brahma. The period of time for which one creation exists or for which if ceases to exist is called a Kalpa. Living creatures exist for a thousand millions of such Kalpas. Immobile creatures also exist for an equal period. The period for which a particular creation exists is measured by many thousands of lakes (in the following way), O Daitya! Conceive a lake that is one Yojana in width, one Krosa in depth, and five hundred Yojanas in length. Imagine many thousands of such lakes. Seek then to dry up those lakes by taking from them, only once a day, as much water as may be taken up with the end of a single hair. The number of days would pass in drying them up completely by this process represents the period that is occupied by the life of one creation from its first start to the time of its destruction. 6 The highest Evidence (for all things) says that creatures have six colours, viz., Dark, Tawny, Blue, Red, Yellow, and White. These colours proceed from mixtures in various proportions of the three attributes of Rajas, Tamas, and Sattwa. Where Tamas predominates, Sattwa falls below the mark, and Rajas keeps to
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the mark, the result is the colour called Dark. When Tamas predominates as before, but the relations between Sattwa and Rajas are reversed, the result is the colour called Tawny. When Rajas predominates, Sattwa falls below the mark, and Tamas keeps to the mark, the result is the colour called Blue. When Rajas predominates as before and the proportion is reversed between Sattwa and Tamas, the result is the intermediate colour called Red. That Colour is more agreeable (than the preceding one). When Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the mark, the result is the colour called Yellow. It is productive of happiness. When Sattwa predominates and the proportion is reversed between Rajas and Tamas, the result is the colour called White. It is productive of great happiness. 1 The White is the foremost colour. It is sinless in consequence of its being free from attachment and aversion. It is without grief, and free from the toil involved in Pravritti. Hence, White, O prince of Danavas, leads to success (or Emancipation). Jiva, O Daitya, having undergone thousands of births derived through the womb, attains to success. 2 That success is the identical end which the divine Indra declared after having studied many auspicious spiritual treatises and which has for its essence the apprehension of the Soul. The end again that creatures obtain is dependent oil their colour, and colour, in its turn, depends upon the character of the Time that sets in, O Daitya! 3 The stages of existence, O Daitya, through which Jiva must pass are not unlimited. They are fourteen hundreds of thousands ill number. In consequence of them Jiva ascends, stays, and falls down as the case may be. 4 The end that is attained by a Jiva of dark flue is very low, for he becomes addicted to acts that lead to hell and then has to rot in hell. 5 The learned say that in consequence of his wickedness, the continuance (in such form) of a Jiva is measured
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by many thousands of Kalpas. 1 Having passed many hundred thousands of years in that condition, Jiva then attains to the colour called Tawny (and becomes born as an intermediate creature). In that condition he dwells (for many long years), in perfect helplessness. At last when his sins are exhausted (in consequence of his having endured all the misery they are capable of bringing), his mind, casting off all attachments, cherishes Renunciation. 2 When Jiva becomes endued with the quality of Sattwa, he then dispels everything connected with Tamas by the aid of his intelligence, and exerts (for achieving what is for his good). As the result of this, Jiva attains to the colour called Red. If the quality of Sattwa, however, be not gained, Jiva then travels in a round of rebirths in the world of inert, having attained to the colour called Blue. 3 Having attained to that end (viz., Humanity) and having been afflicted for the duration of one creation by the bonds born of his own acts, Jiva then attains to the colours called Yellow (or becomes a Deity). Existing in that condition for the space of a hundred creations, he then leaves it (for becoming a human being) to return to it once more. 4 Having attained to the Yellow colour, Jiva exists for thousands of Kalpas, sporting as a Deva. Without, however, being emancipated (even then), he has to stay in hell, enjoying or enduring the fruits of his acts of past Kalpas and wandering through nine and ten thousand courses. 5 Know that Jiva becomes freed from the hell (of acts) as represented by heaven or godship. After the same manner, Jiva gets, off from the other births (corresponding with the other colours). Jiva sports for many long Kalpas in the world of Devas. Falling thence, he once more obtains the status of Humanity. He then stays in that condition for the space of a hundred and eight Kalpas. He then attains once more to the status of a Deva. If while in the status of humanity (for the second time) he falleth through (evil acts as represented by)
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[paragraph continues] Kala (in the form of Kali), he then sinks into the Dark colour and thus occupies the very lowest of all stages of existence.
"I shall tell thee now, O foremost of Asuras, how Jiva succeeds in effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon seven hundred kinds of acts every one of which is characterised by a predominance of the attribute of Sattwa, gradually courses through Red and Yellow and at last attains to White. Arrived here, Jiva travels through several regions that are most adorable and that have the Eight well-known regions of felicity beneath them, and all the while pursues that stainless and effulgent form of existence which is Emancipation's self. 1 Know that the Eight (already referred to and) which are identical with the Sixty (subdivided into) hundreds, are, unto those that are highly effulgent, only creations of the mind (without having any real or independent existence). The highest object of acquisition with one that is White of hue, is that condition (called Turiya) which transcends the three other states of consciousness, viz., Wakefulness and Dream and Dreamless slumber. 2 As regards that Yogin who is unable to abandon the felicities that Yoga-puissance brings about, he has to dwell (in one and the same body) for one century of Kalpas in auspiciousness and after that in four other regions (called Mahar, Jana, Tapas, and Satya). Even that is the highest end of one belonging to the sixth colour, and who is Unsuccessful
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though crowned with success, and who has transcended all attachments and passions. 1 That Yogin, again, who falls off from Yoga practices after having attained the measure of eminence described already resides in heaven for a century of Kalpas with the, unexhausted remnant of his past acts (to be exhausted by enjoyment or endurance as the case may be), and with the seven (viz., the five senses of knowledge and mind and understanding) purged of all stains in consequence of their predisposition or proneness towards the attribute of Sattwa. And the expiry of that period, such a person has to come to the world of men where he attains to great eminence. 2 Turning back from the world of men, he departs for attaining to new forms of existence that run higher and higher in the upward scale. While engaged in this, he courseth through seven regions for seven times, his puissance being always increased in consequence of his Samadhi and the re-awakening from it. 3 The Yogin who is desirous of final Emancipation suppresses by Yoga-knowledge the seven, and continues to dwell in the world of life, freed from attachments; and taking those seven for certain means of grief, he casts them off and attains afterwards to that state which is Indestructible and Infinite. Some say that
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that is the region of Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of Nara; some, of the effulgent Chit; and some, of the All-pervading. 1 When universal destruction comes, those persons who have succeeded in completely consuming by Knowledge their gross and subtle and karana bodies, always enter into Brahma. All their Senses also which have action for their essence and which are not identical with Brahma, merge into the same. When the time of universal destruction comes, those Jivas who have attained to the position of Devas and who have an unexhausted remnant of the fruits of acts to enjoy or endure, revert to those stages of life in the subsequent Kalpa which had been theirs in the previous one. This is due to the similarity of every successive Kalpa to every previous one. Those again whose acts, at the time of universal destruction, have been exhausted by enjoyment or endurance in respect of their fruits, falling down from heaven, take birth among men, in the subsequent Kalpa, for without Knowledge one cannot destroy one's acts in even a hundred Kalpas. All superior Beings again, endued with similar powers and similar forms, revert to their respective destinies at a new creation after a universal destruction, ascending and descending precisely in the same manner as during the creation that is dissolved. 2 As regards, again, the person who is conversant with Brahma, as long as he continues to enjoy and endure the unexhausted remnant of his acts of previous Kalpas, it is said that all creatures and the two stainless sciences live in his body. When his Chitta becomes cleansed by Yoga, and when he practises Samyama, this perceptible universe appears to him as only his own fivefold senses. 3 Enquiring with a cleansed mind, Jiva attains to a high and stainless end. Thence he attains to a spot which knows no deterioration,
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and thence attains to eternal Brahma that is so difficult of acquisition. 1 Thus, Of thou of great might, I have discoursed to thee of the eminence of Narayana!'
"Vritra said, 'These words of thine, I see, perfectly according with the truth. Indeed, when this is so, I have no (cause of grief). Having listened to thy words, O thou of great powers of mind, I have become freed from sorrow and sin of every kind. O illustrious Rishi, O holy one, I see this wheel of Time, endued with mighty energy, of the most effulgent and Infinite Vishnu, has been set in motion. Eternal is that station, from which all kinds of creation spring. That Vishnu is the Supreme Soul. He is the foremost of Beings. In Him this entire universe rests.'
"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast off his life-breaths, uniting his soul (in Yoga, with the supreme Soul), and attained to the highest station.'
"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana (Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke unto Vritra in days of old.'
"Bhishma said, 'The Highest Deity, endued with the six attributes of (puissance, etc.) is at the Root. Staying there, the Supreme Soul, with his own energy, creates all these diverse existent things. 2 Know that this Kesava who knows no deterioration is from His eighth portion. Endued with the highest Intelligence, it is this Kesava who creates the three worlds with an eighth portion (of His energy). Coming immediately after Him who lies at the Root, this Kesava who is eternal (compared with all other existent things), changes at the end of each Kalpa. He, however, who lies at the Root and who is endued with supreme might and puissance, lies in the waters when universal destruction comes (in the form of the potential Seed of all things). Kesava is that Creator of pure Soul who courseth through all the eternal worlds. 3 Infinite and Eternal as He is, He fills all space (with emanations from Himself) and courseth through the universe (in the form of everything that constitutes the universe). Freed as He is from limitations of every kind such as the possession of attributes would imply, he suffers himself to be invested
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with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates all things. In Him rests this wondrous universe in its entirety.'
"Yudhishthira said, 'O thou that art conversant with the highest object of knowledge, I think that Vritra saw beforehand the excellent end that awaited him. It is for this, O grandsire, that he was happy and did not yield to grief (in view of his coming Death). He who is White of hue, who has taken birth in a pure or stainless race, and who has attained to the rank of a Sadhya, doth not, O sinless one, come back (into the world for re-birth). Such a person, O grandsire, is freed from both hell and the status of all intermediate creatures. He, however, who has attained to either the Yellow or the Red hue, is seen sometimes to be overwhelmed by Tamas and fall among the order of Intermediate creatures. As regards ourselves, we are exceedingly afflicted and attached to objects that are productive of sorrow or indifference or joy. Alas, what will the end be to which we shall attain? Will it be the Blue or the Dark which is the lowest of all hues?'
"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless race. Ye are of rigid vows. Having sported in joy in the regions of the gods, ye shall come back to the world of men. Living happily as long as the creation lasts, all of you at the next new creation will be admitted among the gods, and enjoying all kinds of felicities ye will at last be numbered among the Siddhas. Let no fear be yours. Be you cheerful.'"

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Footnotes

295:1 Vaya acts are, of course, sacrifices and other religious acts; by abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi, i.e., the usual course of mental training necessary for Yoga. What the speaker intends to lay down in this verse is that sacrifices are not entirely useless. These may lead to chitta-suddhi or the cleansing of the heart, which, when p. 296 attained, leads to knowledge of Him or the Soul or to Emancipation or Infinity.
296:1 The comparison lies in the fact of the desirability of the two acts. No one likes the stains the body may catch to remain unwashed or unwiped off. Similarly, no one should neglect to wash off the faults that the heart may catch. There is no comparison between the two acts with regard to the degree of effort necessary to accomplish each.
296:2 'Efforts born of practice' refer to both external and internal Sadhana.
296:3 Karmaviseshan is explained by the commentator as equivalent to ragaviraga-hetun.
296:4 Sampravartante and tishthanti are thus explained by the commentator.
296:5 In the previous verses the speaker describes the training that one should undergo. In this and the following ones, he speaks of the object to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih, tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies must be grasped for understanding this verse.
296:6 The 'mutable' in all creatures is the combination of the five primal essences. The 'immutable' in them is Jiva, or Chit as invested with ignorance. The eleven modifications that constitute. His essence are the eleven senses of knowledge and action with the mind. Equipped with these eleven. He drinketh the universe, i.e., enjoys it. The rays are these senses themselves. Equipped with the senses. He enjoys the universe with the senses.
297:1 'His mind is in the Moon.' i.e., His mind is the Moon. The expression 'waters in the Ganges,' implies a distinction that does not exist between container and contained, for 'Ganges,' means the water so named.
297:2 The sandhi between sa and acramanam is arsha.
297:3 Dharma has various meanings all of which, however, are closely created with one another. As duty, or the assemblage of all acts which we should do, it is both Righteousness and Religion.
297:4 The Sacrificial grahas or patras (vessels) are called after the names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are Brahman, Hotri, Adhyaryu, Udgatri, etc.
297:5 Verse 21 to 23 show the unity of the Divine Being. The variety perceived is only apparent, not real.
297:6 Verse 31 and 32 are not difficult; yet the Burdwan translator makes nonsense of the same.
298:1 This is elaborated in the Vishnu Purana, Part I, Sec. V. There are three primary creations, viz., Mahat, the five primal essences in their subtile forms and the senses. From the Six colours again six other creations have sprung. To the Dark colour is due all immobile creatures; to the Tawny all the intermediate order of creatures (viz., the lower animals and birds, etc.); to the Blue are due human beings, to the Red the Prajapatyas; to the Yellow the deities; and to the White are due the Kumara, i.e., Sanatkumara and others.
298:2 Emancipation is so difficult.
298:3 The construction of the first line is this: subham darsanam (auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with) darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna, and Varna upon 'Time or acts.'
298:4 There are ten senses of knowledge and action. To this must be added Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four Karanas. In consequence of these fourteen, fourteen different kinds or merit and demerit may be achieved by Jiva who is their possessor. These fourteen kinds of merit and demerit also, are subdivided into hundreds of thousands each. Jiva, in course of his wanderings through the universe, ascends in the scale of Being, stays in particular rungs, and falls down from them into lower rungs, accordingly, What the speaker wishes to inculcate is that these fourteen should always be towards the attribute of Sattwa or Goodness.
298:5 This life, it should be noted, leadeth to Jiva's transformation as an immobile object. A creature of Dark hue becomes addicted to wicked acts and rots in hell His existence as an immobile object is hell itself.
299:1 Prajavisargah is the period for which one Creation lasts, being equal to what is called a Kalpa.
299:2 The Dark and the Tawny hues of their corresponding states of existence, viz., the immobile and the intermediate, are regarded as states of endurance. Hence, when the misery that is their portion has been fully endured, the recollection is suddenly irradiated into the mind, of the righteousness that distinguished Jiva in ages far remote. Anisa is helpless or cheerless.
299:3 Cha at the end of the second line is equivalent to va. Unless cha be taken as equivalent to va the verse would yield no meaning. After Tawny comes Blue, i.e., after attainment of existence as an Intermediate creature Jiva attains to humanity. This occurs when Sattwa does not predominate. Hence anyatha should be supplied after upaiti.
299:4 Vyatite is a finite verb in indicative mood, as pointed out by the commentator. It comes from root i with suffix vi. After sate supply jate sati. The Burdwan translator takes it as a participial adjective in the locative singular, which is, of course, wrong. The version he gives of this line is most ridiculous, containing as it does a self-contradictory assertion. K. P. Singha gives the right meaning.
299:5 When Jiva becomes a Deva, he has still the ten senses, the five Pranas, and the four internal possessions of mind, understanding, Chitta, and Ahankara, amounting in all to nineteen. These nineteen impel him to thousands of acts. Hence, even when transformed into Deva, Jiva is not freed from acts, but is in niraya or hell,--acts being, under all circumstances, equivalent to hell.
300:1 Vyuha implies the varied forms of one and the same thing Daivani in Sattwa-pradhanani. The five senses, with the mind, the understanding form a total of seven. The acts achieved through each of these may be subdivided a hundredfold. As these seven possessions adhere to Jiva till he becomes emancipated, he acts through these seven in a variety of ways, Relying, therefore, upon these seven hundred kinds of acts (which are but varied forms of one and the same thing, viz., Action), Jiva successively becomes Red and Yellow and White. Arrived at White, he courses through certain highly effulgent regions which are superior to the region of Brahman himself, and which leave behind or beneath them the Eight Puris (by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or, Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are fraught with great felicity). Those highly effulgent and adorable regions are obtainable by Knowledge alone or the fruit of Yoga.
300:2 This is an exceedingly abstruse verse. The Burdwan version, in which unconnected bits of the commentary have been jumbled together, is utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight puris referred to in the previous verse are here stated to be identical with the Sixty well-known incidents of even Sukla or White existence. This tale of Sixty is arrived at in this way: 1st, the state of wakefulness; 2nd, the gross body made up of the five primal essences; 3rd, the five attributes of sound, scent, form, taste, and touch; these come up to seven. Then come the ten senses of action and knowledge; the five breaths; mind, understanding, consciousness, and chitta: these form 19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum comes up to 30. The number becomes doubled when the state of Dream is taken into consideration, for like Wakefulness existing with the 29, Dream also exists with the 29. With those that are effulgent, i.e., with Beings that are Sukla or White, these 60 are simply mano-viruddhani or manomatrani eva. Unlike other Beings in lower spheres of existence, they that are effulgent or Sukla do not regard the states of Wakefulness and Dream as different but as the same. Hence, the para gati of such Beings is a state of existence that transcends both Wakefulness and Dream, and transcends Dreamless slumber also (for in Dreamless slumber the 30 exist suspended, to be revived with the return of wakefulness), and is identical with the fourth state called Turiya.
301:1 What the speaker wishes to lay down here is that even he that is Jivanmukta or has achieved his Emancipation though living like other, is incapable of transcending the effects of his past acts. Every kind of existence or life (save that which is identical with Brahma) is anistha or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to cast off the felicities of Yoga-puissance, resides in one and the same body for a full century of Kalpas, in a superior form of life, and after the expiry, of that century of Kalpas, he passes through four other regions named Mahar, Jana, Tapas, and Satya. Now, this is the end of such a Yogin, who, of course, belongs to the sixth colour which is White, and who is freed from attachments and who is unsuccessful though successful, i.e., who has achieved Yoga-success but who has not still been able to achieve that success which consists in beholding Brahma or Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is incapable of casting off the felicities brought about by Yoga-puissance. K.P. Singha gives the substance of the verse not very accurately. The Burdwan translator, in the version he gives, introduces three nominatives in the three sentences into which he splits it, viz., Jiva, the Yogin who is unable to cast off the felicities brought about by Yoga-puissance, and the Yogin who has achieved Brahma-sakshatkara, without understanding that all three refer to one and the same person.
301:2 Anisah here means one who, after having attained to eminence by Yoga, falls off from Yoga. Tatra means heaven or the superior regions that are his in consequence of Yoga-eminence. For a century of Kalpas such a person has to dwell in heaven, with the unexhausted remnant of his senses, i.e., the senses of knowledge with mind and understanding, being always predisposed towards the attribute of Sattwa. Upon the expiry of that century of Kalpas, such a person, without ascending, descends to the world of men, but then here eminence of station becomes his.
301:3 Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah refers to the seven regions called respectively, Bhur, Bhuvar, Sivah, Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be said here is this: If the Yogin, having attained to only the first stage of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he becomes an Emperor and thus conquers the Earth or Bhu. In this way, as the Yogin gradually ascends in the path of Yoga, he ascends higher and higher. In this verse Sambarevikshepa has been used to signify Samadhi and awakening from Samadhi, for in the first the universe is destroyed, and in the second it is re-created. At the end, he reaches the region of Satya or Brahma. Thence even he has to return if he has not been able to achieve Brahma-sakshatkara.
302:1 The seven that the Yogin desirous of Emancipation casts off are either the seven regions already referred to viz., Bhu, Bhuva, Swah, Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind and understanding. Samharam is equivalent to Samhritya, having been formed by the suffix namul. Upaplavoni are sources of grief or misfortune. The first Devasya refers to Mahadeva. The Saivas call that region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of Narayana. They who call it the region of Nara are, of course, the Sankhyas, for these regard Emancipation as the goal of Jiva or every creature. The Devasya vishnoh (in the third line) is Dyotamanasya Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with ignorance or Avidya. The Aupanishadas regard it as the region of Para-Brahma. The commentator clearly points out what the seven regions are. K.P. Singha, misunderstanding the verse, mentions only five; the Burdwan translator six.
302:2 This verse is not at all difficult; yet the Burdwan translator makes utter nonsense of it. K.P. Singha gives the substance of the first line, but skips over the second. Without giving a literal version of the first line, I expand it, following the lead of the commentator.
302:3 Sa here indicates the person conversant with Brahma. The construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle dyvyau cha tadangeshu (vartante). Etat in the second line is this paridrisyamanam viyadadi. What the speaker wishes to inculcate in this verse is that unto one conversant with Brahma, the whole universe up to complete identity with Brahma is as contiguous as a plum in the palm of the hand. When the Chitta is cleansed by Yoga as practised by Dhyana, Dharana, and Samadhis, then the perceptible universe appears to him as identical with his own senses. The two white sciences referred to are Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.
303:1 Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana (hearing), Manana (attention), Dhyana (contemplation), and Abhyasa (repeated meditation). Two stages are indicated in this verse. The first is the attention of the suddham and paramam gatim or the stainless and high end. This is equivalent to Brahma-sakshatkara. After this comes the second stage, which is the avayam sthanam or the spot which knows no deterioration, i.e., Emancipation. This is identical with the attainment of Eternal Brahma which is dushprapyam or difficult of attainment.
303:2 The commentator says that the object of this verse is to inculcate the Impersonality of God. God is at the Root of all things, i.e., (as the commentator supposes according to the teaching of the Vedanta philosophy). He exists in His own unmodified nature, even as pure Chit. Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him. In consequence of the latter he is Bhagavan, i.e., endued with the six grand attributes of puissance, etc.
303:3 In the form of all things,--causes and effects-which constitute them.

 

 

Book 12
Chapter 281

 

 

 

1 [parāṣara]
      kaḥ kasya copakurute kaś ca kasmai prayacchati
      prānī karoty ayaṃ karma sarvam ātmārtham ātmanā
  2 gauraveṇa parityaktaṃ niḥsnehaṃ parivarjayet
      sodaryaṃ bhrātaram api kim utānyaṃ pṛthagjanam
  3 viśiṣṭasya viśiṣṭāc ca tulyau dānapratigrahau
      tayoḥ puṇyataraṃ dānaṃ tad dvijasya prayacchataḥ
  4 nyāyāgataṃ dhanaṃ varṇair nyāyenaiva vivardhitam
      saṃrakṣyaṃ yatnam āsthāya dharmārtham iti niścayaḥ
  5 na dharmārthī nṛśaṃsena karmaṇā dhanam arjayet
      śaktitaḥ sarvakāryāṇi kuryān narddhim anusmaret
  6 apo hi prayataḥ śītās tāpitā jvalanena vā
      śaktito 'tithaye dattvā kṣudhārtāyāśnute phalam
  7 rantidevena lokeṣṭā siddhiḥ prāptā mahātmanā
      phalapatrair atho mūlair munīn arcitavān asau
  8 tair eva phalapatraiś ca sa mātharam atoṣayat
      tasmāl lebhe paraṃ sthānaṃ śaibyo 'pi pṛthivīpatiḥ
  9 devatātithibhṛtyebhyaḥ pitṛbhyo 'thātmanas tathā
      ṛṇavāñ jāyate martyas tasmād anṛṇatāṃ vrajet
  10 svādhyāyena maharṣibhyo devebhyo yajñakarmaṇā
     pitṛbhyaḥ śrāddhadānena nṛṇām abhyarcanena ca
 11 vācaḥ śeṣāvahāryeṇa pālanenātmano 'pi ca
     yathāvad dhṛtya vargasya cikīrṣed dharmam āditaḥ
 12 prayatnena ca saṃsiddhā dhanair api vivarjitāḥ
     samyag ghutvā hutavahaṃ munayaḥ siddhim āgatāḥ
 13 viśvāmitrasya putratvam ṛcīka tanayo 'gamat
     ṛgbhiḥ stutvā mahābhāgo devān vai yajñabhāginaḥ
 14 gataḥ śukratvam uśanā devadeva prasādanāt
     devīṃ stutvā tu gagane modate tejasā vṛtaḥ
 15 asito devalaś caiva tathā nārada partavau
     kakṣīvāñ jāmadagnyaś ca rāmas tāndyas tathāṃśumān
 16 vasiṣṭho jamadagniś ca viśvāmitro 'trir eva ca
     bharadvājo hariśmaśruḥ kundadhāraḥ śrutaśravāḥ
 17 ete maharṣayaḥ stutvā viṣṇum ṛgbhiḥ samāhitāḥ
     lebhire tapasā siddhiṃ prasādāt tasya dhīmataḥ
 18 anarhāś cārhatāṃ prāptāḥ santaḥ stutvā tam eva ha
     na tu vṛddhim ihānvicchet karmakṛtvā jugupsitam
 19 ye 'rthā dharmeṇa te satyā ye 'dharmeṇa dhig astu tān
     dharmaṃ vai śāśvataṃ loke na jahyād dhanakāṅkṣayā
 20 āhitāgnir hi dharmātmā yaḥ sa puṇyakṛd uttamaḥ
     vedā hi sarve rājendra sthitās triṣv agniṣu prabho
 21 sa cāpy agnyāhito vipraḥ kriyā yasya na hīyate
     śreyo hy anāhitāgnitvam agnihotraṃ na niṣkriyam
 22 agnir ātmā ca mātā ca pitā janayitā tathā
     guruś ca naraśārdūla paricaryā yathātatham
 23 mānaṃ tyaktvā yo naro vṛddhasevī; vidvān klībaḥ paśyati prītiyogāt
     dākṣyeṇāhīno dharmayukto nadānto; loke 'smin vai pūjyate sadbhir āryaḥ

SECTION CCLXXXI

"Yudhishthira said, 'How great was the love of virtue possessed by Vritra of immeasurable energy, whose knowledge was incomparable and whose devotion to Vishnu was so great. The status occupied by Vishnu of immeasurable energy is exceedingly difficult of apprehension. How, O tiger among kings, could Vritra (who was an Asura) comprehended it (so well)? Thou hast spoken of Vritra's acts. I too have listened to thee in full faith. In consequence, however, of my seeing that one point (in thy discourse) is unintelligible (and that, therefore, it requires explanation), my curiosity has been roused for questioning thee again. 1 How, indeed, was Vritra, who was virtuous, devoted to Vishnu, endued with knowledge of truth derivable from a just comprehension of the Upanishads and Vedanta, vanquished by Indra, O foremost of men? O chief of the Bharatas, resolve me this doubt. Indeed, tell me, O tiger among kings, how Vritra was vanquished by Sakra! 2 O
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grandsire, O thou of mighty arms, tell me in detail how the battle took place (between the chief of the deities and the foremost of Asuras). My curiosity to hear it is very great.'
Bhishma said, 'In days of yore, Indra, accompanied by the celestial forces, proceeded on his car, and beheld the Asura Vritra stationed before him like a mountain. He was full five hundred Yojanas in height, O chastiser of foes, and three hundred Yojanas in circumference. Beholding that form of Vritra, which was incapable of being vanquished by the three worlds united together, the celestial became penetrated with fear and full of anxiety. Indeed, suddenly seeing that gigantic form of his antagonist, O king, Indra was struck with palsy in the lower extremities. Then, on the eve of that great battle between the deities and the Asuras, there arose loud shouts from both sides, and drums and other musical instruments began to beat and blow. Beholding Sakra stationed before him, O thou of Kuru's race, Vritra felt neither awe nor fear, nor was he disposed to muster all his energies for the fight. 1 Then the encounter commenced, inspiring the three worlds with terror, between Indra, the chief of the deities, and Vritra of high soul. The entire welkin was enveloped by the combats of both sides with swords and axes and lances and darts and spears and heavy clubs and rocks of diverse sizes and bows of loud twang and diverse kinds of celestial weapons and fires and burning brands. All the celestials with Grandsire at their head, and all the highly-blessed Rishis, came to witness the battle, on their foremost of cars; and the Siddhas also, O bull of Bharata's race, and the Gandharvas, with the Apsaras, on their own beautiful and foremost of cars, came there (for the same purpose). Then Vritra, that foremost of virtuous persons, quickly overwhelmed the welkin and the chief of the deities with a thick shower of rocks. The celestials, at this, filled with rage, dispelled with their showers of arrows that thick downpour of rocks showered by Vritra in battle. Then Vritra, O tiger among the Kurus, possessed of mighty strength and endued with large powers of illusion, stupefied the chief of the deities by fighting wholly with the aid of his powers of illusion. When he of a hundred sacrifices, thus afflicted by Vritra. was overcome by stupefaction, the sage Vasishtha restored him to his senses by uttering Somanas.' 2
"Vasishtha said, 'Thou art the foremost of the gods, O chief of the deities, O slayer of Daityas and Asuras! The strength of the three worlds is in thee! Why, then, O Sakra, dost thou languish so! There, Brahman, and Vishnu, and Siva, that lord of the universe, the illustrious and divine Soma, and all the highest Rishis (stand, beholding thee)! Do not, O Sakra, yield to weakness, like an ordinary person! Firmly resolved on battle, slay thy foes, O chief of the celestials! There, that Master of all the worlds, viz., the Three-eyed (Siva), the adored of all the worlds, is eyeing thee! Cast off this stupefaction, O chief of the celestials! There, those regenerate Rishis, headed by
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[paragraph continues] Vrihaspati, are praising thee, for thy victory, in celestial hymns.' 1
"Bhishma continued, 'While Vasava of great energy was thus being restored to consciousness by the high-souled Vasishtha, his strength became greatly enhanced. The illustrious chastiser of Paka then, relying upon his intelligence, had recourse to high Yoga and with its aid dispelled these illusions of Vritra. Then Vrihaspati, the son of Angiras, and those foremost of Rishis possessed of great prosperity, beholding the prowess of Vritra, repaired to Mahadeva, and impelled by the desire of benefiting the three worlds, urged him to destroy the great Asura. The energy of that illustrious lord of the universe thereupon assumed the character of a fierce fever and penetrated the body of Vritra the lord of Asuras. 2 The illustrious and divine Vishnu, adored of all the worlds, bent upon protecting the universe, entered the thunderbolt of Indra. Then Vrihaspati of great intelligence and Vasishtha of exceeding energy, and all the other foremost of Rishis, repairing to Him of a hundred sacrifices, viz., the boon-giving Vasava, the adored of all the worlds, addressed him, saying, 'Slay Vritra, O puissant one, without delay!'
"Maheswara said, 'Yonder, O Sakra, stands the great Vritra, accompanied by a great force. He is the soul of the universe, capable of going everywhere, endued with large powers of illusion, and possessed of great celebrity. This foremost of Asuras is, therefore, incapable of being vanquished by even the three worlds united together. Aided by Yoga, do thou slay him, O chief of the deities. Do not disregard him. For full sixty thousand years, O chief of the celestials, Vritra practised the severest penances for obtaining strength. Brahman gave him the boons he had solicited, viz., the greatness that belongs to Yogins, large powers of illusion, excess of might, and superabundant energy. I impart to thee my energy, O Vasava! The Danava has now lost his coolness. Do thou, therefore, slay him now with thy thunderbolt!'
"Sakra said, 'Before thy eyes, O foremost of gods, I shall, through thy grace, slay with my thunderbolt this invincible son of Diti.'
"Bhishma continued, 'When the great Asura or Daitya was overtaken by that fever (born of Mahadeva's energy), the deities and the Rishis, filled with joy, uttered loud cheers, At the same time drums, and conchs of loud blare, and kettle drums and tabors began to beat and blow by thousands. Suddenly all the Asuras became afflicted with the loss of memory. In a trice, their powers of illusion also disappeared. The Rishis and the deities, ascertaining the foe to be thus possessed, uttered the praises of both Sakra and Isana, and began to urge the former (to make no delay in destroying Vritra). The form that Indra assumed on the eve of the encounter, while seated on his car and while his praises were being hymned by the Rishis, became such that none could look at it without awe

 

 

 

Book 12
Chapter 282

 

 

 

1 [parāṣara]
      vṛttiḥ sakāśād varṇebhyas tribhyo hīnasya śobhanā
      prītyopanītā nirdiṣṭā dharmiṣṭhān kurute sadā
  2 vṛttiś cen nāsti śūdrasya pitṛpaitāmahī dhruvā
      na vṛttiṃ parato mārgec chuśrūsāṃ tu prayojayet
  3 sadbhis tu saha saṃsargaḥ śobhate dharmadarśibhiḥ
      nityaṃ sarvāsv avasthāsu nāsadbhir iti me matiḥ
  4 yathodaya girau dravyaṃ saṃnikarṣeṇa dīpyate
      tathā sat saṃnikarṣeṇa hīnavarṇo 'pi dīpyate
  5 yādṛśena hi varṇena bhāvyate śuklam ambaram
      tādṛśaṃ kurute rūpam etad evam avaihi me
  6 tasmād guṇeṣu rajyethā mā doṣeṣu kadā cana
      anityam iha martyānāṃ jīvitaṃ hi calācalam
  7 sukhe vā yadi vā duḥkhe vartamāno vicakṣaṇaḥ
      yaś cinoti śubhāny eva sa bhadrāṇīha paśyati
  8 dharmād apetaṃ yat karma yady api syān mahāphalam
      na tat seveta medhāvī na tad dhitam ihocyate
  9 yo hṛtvā gosahasrāṇi nṛpo dadyād arakṣitā
      sa śabdamātraphalabhāg rājā bhavati taskaraḥ
  10 svayambhūr asṛjac cāgre dhātāraṃ lokapūjitam
     dhātāsṛjat putram ekaṃ prajānāṃ dhāraṇe ratam
 11 tam arcayitvā vaiśyas tu kuryād atyartham ṛddhimat
     rakṣitavyaṃ tu rājanyair upayojyaṃ dvijātibhiḥ
 12 ajihmair aśatha krodhair havyakavya prayoktṛbhiḥ
     śūdrair nirmārjanaṃ kāryam evaṃ dharmo na naśyati
 13 apranaste tato dharme bhavanti sukhitāḥ prajāḥ
     sukhena tāsāṃ rājendra modante divi devatāḥ
 14 tasmād yo rakṣati nṛpaḥ sa dharmeṇābhipūjyate
     adhīte cāpi yo vipro vaiśyo yaś cārjane rataḥ
 15 yaś ca śuśrūsate śūdraḥ satataṃ niyatendriyaḥ
     ato 'nyathā manuṣyendra svadharmāt parihīyate
 16 prāṇa saṃtāpanirdiṣṭāḥ kākinyo 'pi mahāphalāḥ
     nyāyenopārjitā dattāḥ kim utānyāḥ sahasraśaḥ
 17 satkṛtya tu dvijātibhyo yo dadāti narādhipa
     yādṛśaṃ tādṛśaṃ nityam aśnāti phalam ūrjitam
 18 abhigamya dattaṃ tuṣṭyā yad dhanyam āhur abhiṣṭutam
     yācitena tu yad dattaṃ tad āhurmadhyamaṃ budhāḥ
 19 avajñayā dīyate yat tathaivāśraddhayāpi ca
     tad āhur adhamaṃ dānaṃ munayaḥ satyavādinaḥ
 20 atikrame majjamāno vividhena naraḥ sadā
     tathā prayatnaṃ kurvīta yathā mucyeta saṃśayāt
 21 damena śobhate vipraḥ kṣatriyo vijayena tu
     dhanena vaiśyaḥ śūdras tu nityaṃ dākṣyeṇa śobhate

 

SECTION CCLXXXII

"Bhishma said, 'Listen, O king, to me as I tell thee the symptoms that appeared on the body of Vritra when he was overtaken by that fever (born of the energy of Mahadeva). The heroic Asura's mouth began to emit flames of fire. He became exceedingly pale. His body began to tremble all over. His breath became hard and thick. His hairs stood on end. His memory, O Bharata, issued out of his mouth in the form of a fierce, dreadful, and inauspicious jackal. Burning and blazing meteors fell on his right and left. Vultures and kanakas and cranes, gathering together, uttered fierce cries, as they wheeled over Vritra's head. Then, in that encounter, Indra, adored by the gods, and armed with the thunderbolt, looked hard at the Daitya as the latter sat on his car. Possessed by that violent fever, the mighty Asura, O monarch, yawned and uttered inhuman cries. 1 While the Asura was yawning Indra hurled his thunderbolt at him. Endued with exceedingly great energy and resembling the fire that destroys the creation at the end of the Yuga, that thunderbolt overthrew in a trice Vritra of gigantic form. Loud shouts were once more uttered by the gods on all sides when they beheld Vritra slain, O bull of Bharata's race! Having slain Vritra, Maghavat, that foe of the Danavas, possessed of great fame, entered heaven with that thunderbolt pervaded by Vishnu. Just then, O thou of Kuru's race, the sin of Brahmanicide (in her embodied form), fierce and awful and inspiring all the worlds with dread, issued out of the body of the slain Vritra. Of terrible teeth and awful, hideous for ugliness, and dark and tawny, with hair dishevelled, and dreadful eyes, O Bharata, with a garland of skulls round her neck, and looking like an (Atharvan) Incantation (in its embodied form), O bull of Bharata's race, covered all over with blood, and clad in rags and barks of trees, O thou of righteous soul, she came out of Vritra's body. Of such dreadful form and mien, O monarch, she sought the wielder of the thunderbolt (for possessing him). A little while after, O thou of Kuru's race, the slayer of Vritra, on some purpose connected with the good of the three worlds, was proceeding towards heaven. Beholding Indra of great energy thus proceeding on his mission, she seized the chief of the deities and from that moment stuck to him. 2 When the sin of Brahmanicide thus stuck to his person and inspired him with terror, Indra entered the fibres of a lotus-stalk and dwelt there for many long years. But the sin of Brahmanicide pursued him closely. Indeed, O son of Kuru,
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seized by her, Indra became deprived of all his energies. He made great efforts for driving her from him, but all those efforts proved abortive. Seized by her, O bull of Bharata's race, the chief of the deities at last presented himself before the Grandsire and worshipped him by bending his head low. Understanding that Sakra was possessed by the sin of Brahmanicide, 1 Brahman began to reflect, O best of the Bharatas, (upon the means of freeing his suppliant). The grandsire at last, O thou of mighty arms, addressed Brahmanicide in a sweet voice as if from the desire of pacifying her, and said, 'O amiable one, let the chief of the celestials, who is a favourite of mine, be freed from thee. Tell me, what I shall do for thee. What wish of thine shall I accomplish?'
"Brahmanicide said, 'When the Creator of the three worlds, when the illustrious god adored by the universe, hath been pleased with me, I regard my wishes as already accomplished. Let my residence be now appointed. Desirous of preserving the worlds, this rule had been made by thee. It was thou, O lord, that didst introduced this important ordinance. 2 As thou hast been gratified with me, O righteous Lord, O puissant Master of all the worlds, I shall certainly leave Sakra! But grant me an abode to dwell in.'
"Bhishma continued, 'The Grandsire replied unto Brahmanicide, saying, 'So be it!' Indeed, the Grandsire discovered means for dispelling Brahmanicide from the person of Indra. The Self-create recollected the high-souled Agni. The latter immediately presented himself to Brahman and said these words, 'O illustrious and divine Lord, O thou that are without any defect, I have appeared before thee. It behoveth thee to say what I shall have to accomplish.'
"Brahman said, 'I shall divide this sin of Brahmanicide into several portions. For freeing Sakra from her, do thou take a fourth portion of that sin.'
"Agni said, 'How shall I be rescued from her, O Brahman? O puissant Lord, do thou appoint the way. I desire to know the means (of my own rescue) in detail, O adored of all the worlds!'
"Brahman said, 'Unto that man who, overwhelmed by the quality of Tamas, will abstain from offering thee as an oblation, when he beholds thee in thy blazing form, seeds, herbs, and juices, that portion of Brahmanicide which thou wilt take upon thyself shall immediately enter, and leaving thee shall dwell in him. O carrier off oblations, let the fever of thy heart be dispelled.'
"Bhishma said, 'Thus addressed by the Grandsire the eater of oblations and sacrificial offerings accepted his command. A fourth of that sin then entered his person, O king! The Grandsire then summoned the trees, the herbs, and all kinds of grass to him, and solicited them to take upon themselves a fourth of that sin. Addressed by him, the trees and herbs and grasses became
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as much agitated as Agni had been at the request, and they replied unto Grandsire, saying, 'How shall we, O Grandsire of all the worlds, be ourselves rescued from this sin? It behoveth thee not to afflict us that have already been afflicted by the fates. O god, we have always to endure heat and cold and the showers (of the clouds) driven by the winds, in addition to the cutting and the tearing (that we have to suffer at the hands of men). We are willing, O Lord of the three worlds, to take at thy command (a portion of) this sin of Brahmanicide. Let the means, however, of our rescue be pointed out to us.'
"Brahman said, 'This sin that you shall take shall possess the man who through stupefaction of judgment will cut or tear any of you when Parva days come.'
"Bhishma said, 'Thus addressed by the high-souled Brahman, the trees and herbs and grasses adored the Creator and then went away without tarrying there. The Grandsire of all the worlds then summoned the Apsaras and gratifying them with sweet words, O Bharata, said, 'This foremost of ladies, viz., Brahmanicide, has come out of Indra's person. Solicited by me, do you take a fourth portion of her into your own persons (for saving the Chief of the deities).'
"The Apsaras said, 'O Lord of all the gods, at thy command we are fully willing to take a portion of this sin. But, O Grandsire, do thou think of the means by which we ourselves may be freed from (the effects of) this understanding (that we make with thee).'
"Brahman said, 'Let the fever of your hearts be dispelled. The portion of this sin that you will take upon yourselves shall leave you for instantly possessing that man who will seek congress with women in their menstrual season!'
"Bhishma continued, 'Thus addressed by the Grandsire, O bull of Bharata's race, the diverse tribes of the Apsaras, with cheerful souls, repaired to their respective places and began to sport in delight. The illustrious Creator of the three worlds, endued with great ascetic merit, then recollected the Waters which immediately came to him. Arrived at the presence of Brahman of immeasurable energy, the Waters bowed unto him and said these words, 'We have come before thee, O chastiser of foes, at thy command. O puissant Master of all the worlds, tell us what we are to accomplish.'
"Brahman said, 'This dreadful sin hath taken possession of Indra, in consequence of his having slain Vritra. Take ye a fourth part of Brahmanicide.'
"The Waters said, 'Let it be as thou commandest, O master of all the worlds. It behoveth thee, however, O puissant Lord of ours, to think of the means by which we may (in our turn) be rescued from (the consequence of) this understanding. Though art the Lord of all the deities, and the supreme refuge of the universe. Who else is there to whom we may pay our adorations so that he may relieve us from distress.'
"Brahman said, 'Unto that man who stupefied by his understanding and regarding you lightly will cast into you phlegm and urine and excreta, this one shall immediately go and thenceforth reside in him. It is in this way,
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verily I say unto ye, that your rescue shall be accomplished.'
"Bhishma continued, 'Then the sin of Brahmanicide, O Yudhishthira, leaving the chief of the deities, proceeded to the abodes that were ordained for her at the Grandsire's command. It was thus, O ruler of men, that Indra had become afflicted by that dreadful sin (and it was thus that he got rid of her). With the Grandsire's permission Indra then resolved to perform a Horse-sacrifice. It is heard, O monarch, that Indra having been thus possessed by the sin of Brahmanicide afterwards became cleansed of her through that Sacrifice. Regaining his prosperity and slaying thousands of foes, great was the joy that Vasava obtained, O lord of Earth! From the blood of Vritra, O son of Pritha, were born high-crested cocks. For this reason, those fowls are unclean (as food) for the regenerate classes, and those ascetics that have undergone the rite of initiation. Under all circumstances, O king, do thou accomplish what is agreeable to the twice-born, for these, O monarch, are known as gods on earth. It was in this way, O thou of Kurds race, that the mighty Asura Vritra was slain by Sakra of immeasurable energy by the aid of subtle intelligence and through the application of means. Thou also, O son of Kunti, unvanquished on earth, wilt become another Indra and the slayer of all thy foes. Those men who, on every Parva day, will recite this sacred narrative of Vritra in the midst of Brahmanas shall never be stained by any sin. I have now recited to thee one of the greatest and most wonderful feats of Indra connected with Vritra. What else dost thou wish to hear?'"

 

Book 12
Chapter 283

 

 

 

 1 [parāṣara]
      pratigrahāgatā vipre kṣatriye śastranirjitāḥ
      vaiśye nyāyārjitāś caiva śūdre śuśrūsayārjitāḥ
      svalāpy arthāḥ praśasyante dharmasyārthe mahāphalāḥ
  2 nityaṃ trayāṇāṃ varṇānāṃ śūdraḥ śuśrūsur ucyate
      kṣatradharmā vaiśya dharmā nāvṛttiḥ patati dvijaḥ
      śūdra karmā yadā tu syāt tadā patati vai dvijaḥ
  3 vānijyaṃ pāśupālyaṃ ca tathā śilpopajīvanam
      śūdrasyāpi vidhīyante yadā vṛttir na jāyate
  4 raṅgāvataraṇaṃ caiva tathārūpopajīvanam
      madya māṃsopajīvyaṃ ca vikrayo lohacarmaṇoḥ
  5 apūrviṇā na kartavyaṃ karma loke vigarhitam
      kṛtapūrviṇas tu tyajato mahān dharma iti śrutiḥ
  6 saṃsiddhiḥ puruṣo loke yad ācarati pāpakam
      madenābhipluta manās tac ca na grāhyam ucyate
  7 śrūyante hi purāṇe vai prajā dhig danda śāsanāḥ
      dāntā dharmapradhānāś ca nyāyadharmānuvartakāḥ
  8 dharma eva sadā nṝṇām iha rājan praśasyate
      dharmavṛddhā guṇān eva sevante hi narā bhuvi
  9 taṃ dharmam asurās tāta nāmṛṣyanta janādhipa
      vivardhamānāḥ kramaśas tatra te 'nvāviśan prajāḥ
  10 teṣāṃ darpaḥ samabhavat prajānāṃ dharmanāśanaḥ
     darpātmanāṃ tataḥ krodhaḥ punas teṣām ajāyata
 11 tataḥ krodhābhibhūtānāṃ vṛttaṃ lajjā samanvitam
     hrīś caivāpy anaśad rājaṃs tato moho vyajāyata
 12 tato mohaparītās te nāpaśyanta yathā purā
     parasparāv amardena vartayanti yathāsukham
 13 tān prāpya tu sa dhig daṇḍo na kāraṇam ato 'bhavat
     tato 'bhyagacchan devāṃś ca brāhmaṇāṃś cāvamanya ha
 14 etasminn eva kāle tu devā devavaraṃ śivam
     agacchañ śaraṇaṃ vīraṃ bahurūpaṃ gaṇādhipam
 15 tena sma te gaganagāḥ sapurāḥ pātitāḥ kṣitau
     tisro 'py ekena bānena devāpyāyita tejasā
 16 teṣām adhipatis tv āsīd bhīmo bhīmaparākramaḥ
     devatānāṃ bhayakaraḥ sa hataḥ śūlapāṇinā
 17 tasmin hate 'tha svaṃ bhāvaṃ pratyapadyanta mānavāḥ
     prāvartanta ca vedā vai śāstrāṇi ca yathā purā
 18 tato 'bhyasiñcan rājyena devānāṃ divi vāsavam
     saptarṣayaś cānvayuñjan narāṇāṃ danda dhāraṇe
 19 saptarṣīṇām athordhvaṃ ca vipṛthur nāma pārthivaḥ
     rājānaḥ kṣatriyāś caiva mandaleṣu pṛthak pṛthak
 20 mahākuleṣu ye jātā vṛttāḥ pūrvatarāś ca ye
     teṣām athāsuro bhāvo hṛdayān nāpasarpati
 21 tasmāt tenaiva bhāvena sānuṣaṅgena pārthivāḥ
     āsurāṇy eva karmāṇi nyasevan bhīmavikramāḥ
 22 pratyatiṣṭhaṃś ca teṣv eva tāny eva sthāpayanti ca
     bhajante tāni cādyāpi ye bāliśatamā narāḥ
 23 tasmād ahaṃ bravīmi tvāṃ rājan saṃcintya śāstrataḥ
     saṃsiddhādhigamaṃ kuryāt karma hiṃsātmakaṃ tyajet
 24 na saṃkareṇa draviṇaṃ vicinvīta vicakṣaṇaḥ
     dharmārthaṃ nyāyam utsṛjya na tat kalyānam ucyate
 25 sa tvam evaṃvidho dāntaḥ kṣatriyaḥ priyabāndhavaḥ
     prajā bhṛtyāṃś ca putrāṃś ca svadharmeṇānupālaya
 26 iṣṭāniṣṭa samāyogo vairaṃ sauhārdam eva ca
     atha jātisahasrāṇi bahūni parivartate
 27 tasmād guṇeṣu rajyethā mā doṣeṣu kadā cana
     nirguṇo yo hi durbuddhir ātmanaḥ so 'rir ucyate
 28 mānuṣeṣu mahārāja dharmādharmau pravartataḥ
     na tathānyeṣu bhūteṣu manuṣyarahiteṣv iha
 29 dharmaśīlo naro vidvān īhako 'nīhako 'pi vā
     ātmabhūtaḥ sadā loke cared bhūtāny ahiṃsayan
 30 yadā vyapetad dhṛl lekhaṃ mano bhavati tasya vai
     nānṛtaṃ caiva bhavati tadā kalyānam ṛcchati

SECTION CCLXXXIII

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom and thoroughly conversant with every branch of learning. From this very narrative of the slaughter of Vritra the wish has arisen in my mind of asking thee a question. Thou hast said, O ruler of men, that Vritra was (first) stupefied by Fever, and that then, O sinless one, he was slain by Vasava with the thunderbolt. How did this Fever, O thou of great wisdom, arise? O lord, I desire to hear in detail of the origin of Fever.'
"Bhishma said, 'Listen, O king, to the origin, celebrated over all the world, of Fever. I shall speak in detail on this topic, fully explaining how Fever first sprang into existence, O Bharata! In days of yore, O monarch, there was a summit, named Savitri, of the mountains of Meru. Worshipped by all the worlds, it was endued with great splendour and adorned with every kind of jewels and gems. That summit was immeasurable in extent and thither no one could go. 1 On that mountain summit the divine Mahadeva used to sit in splendour as if on a bed-stead adorned with gold. The daughter of the
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king of mountains, sitting by his side, shone in brilliance. 1 The high-souled deities, the Vasus of immeasurable energy, the high-souled Aswins, those foremost of physicians, and king Vaisravana waited upon by many a Guhyaka,--that lord of the Yakshas, endued with prosperity and puissance, and having his abode on the summit of Kailasa,--all waited upon the highsouled Mahadeva. And the great sage Usanas, and the foremost of Rishis having Sanatkumara for their first, and the other celestial Rishis headed by Angiras, and the Gandharva Viswavasu, and Narada and Parvata, and the diverse tribes of Apsaras, all came there to wait upon the Master of the universe. A pure and auspicious breeze, bearing diverse kinds of perfumes, blew there. The trees that stood there were adorned with the flowers of every season. A large number of Vidyadharas and Siddhas and ascetics too, O Bharata, repaired thither for waiting upon Mahadeva, the Lord of all creatures. Many ghostly beings, also, of diverse forms and aspects, and many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with joy, and armed with diverse kinds of uplifted weapons, forming the train of Mahadeva, were there, every one of whom resembled a blazing fire in energy. The illustrious Nandi stood there at the command of the great god, blazing with his own energy and armed with a lance that resembled a flame of fire. Ganga also, that foremost of all Rivers and born of all sacred waters in the universe, waited there in her embodied form, O son of Kuru's race, upon that illustrious deity. Thus adored by the celestial Rishis and the gods, the illustrious Mahadeva of immeasurable energy dwelt on that summit of Meru.
"After some time had passed away, the Prajapati Daksha 2 commenced to perform a Sacrifice according to the ancient rites (laid down in the Vedas). Unto the Sacrifice of Daksha, all the deities headed by Sakra, assembling together, resolved to repair. It hath been heard by us that the high-souled deities, with the permission o f Mahadeva, mounted their celestial cars resembling the fire or the Sun in splendour, and proceeded to that spot (on the Himavat) whence the Ganges is said to issue. Beholding the deities depart, the excellent daughter of the king of mountains, addressed her divine spouse, viz., the Lord of all creatures, and said, 'O illustrious one, whither are those deities headed by Sakra going? O thou that art conversant with the truth, tell me truly, for a great doubt has filled my mind.'
"Maheswara said, 'O lady that art highly blessed, the excellent Prajapati Daksha is adoring the gods in a Horse-sacrifice. These denizens of heaven are proceeding even thither.'
"Uma said, 'Why, O Mahadeva, dost thou not proceed to that Sacrifice? What objection is there of thy going to that place?'
"Maheswara said, 'O highly blessed lady, the deities in days of yore made
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an arrangement in consequence of which no share was assigned to me of offerings in all Sacrifices. Agreeably to the course that was sanctioned in consequence of that arrangement, O thou of the fairest complexion, the deities do not give me, following the old custom, any share of the sacrificial offerings.'
"Uma said, O illustrious one, among all beings thou art the foremost in puissance. In merit, in energy, in fame, and in prosperity, thou yieldest to none, and thou art, indeed, superior to all. In consequence, however, of this disability in respect of a share (in the Sacrificial offerings) I am filled with great grief, O sinless one, and a tremor overtakes me from head to foot.'
"Bhishma continued, 'The goddess (Parvati), having said these words unto her divine spouse, the Lord of all creatures, O monarch, remained silent, her heart burning the while in grief. Then Mahadeva, understanding what was in her heart and what her thoughts were (for wiping off that disgrace), addressed Nandi, saying, 'Wait here (by the goddess). Summoning all his Yoga force, that Lord of all lords of Yoga, that god of gods, that wielder of Pinaka, possessed of mighty energy, quickly proceeded to the place (where Daksha was sacrificing) accompanied by all his terrible followers and destroyed that Sacrifice. Amongst these followers of his, some uttered loud cries, and some laughed terribly, and some, O king, extinguished the (Sacrificial) fires with blood; and some, possessed of awful faces, pulling up the sacrificial stakes, began to whirl them. Others began to devour those that were ministering to the Sacrifice. Then that sacrifice, thus afflicted on every side, assumed the form of a deer and sought to fly away through the skies. Ascertaining that the Sacrifice was running away in that form, the puissant Mahadeva began to pursue him with bow and arrow. In consequence of the wrath that then filled the heart of that foremost of all gods, possessed of immeasurable energy, a dreadful drop of sweat appeared on his forehead. When that drop of sweat fell down on the earth, there forthwith appeared a blazing fire resembling the (all-destructive) conflagration that appears at the end of a Yuga. From that fire issued a dreadful being, O monarch, of very short stature, possessed of blood-red eyes and a green beard. His body was covered entirely with hair like a hawk's or an owl's and his hair stood erect. Of dreadful aspect, his complexion was dark and his attire blood-red. Like a fire burning a heap of dry grass or straw, that Being of great energy quickly consumed the embodied form of Sacrifice. Having accomplished that feat, he then rushed towards the deities and the Rishis that had assembled there. The deities, filled with fear, fled in all directions. In consequence of that Being's tread, the earth, O monarch began to tremble. 1 Exclamations of Oh and Alas arose throughout the universe. Marking this, the puissant Grandsire, showing himself unto Mahadeva, addressed him in the following words.'
"Brahman said, 'O puissant one, the deities will henceforth yield thee a share of the sacrificial offerings! O Lord of all the deities, let this wrath of thine
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be withdrawn by thee! O scorcher of foes, there, those gods, and the Rishis, in consequence of thy wrath, O Mahadeva, have become exceedingly agitated. This Being also, that hath sprung from thy sweat, O foremost of gods, shall wander among creatures, O righteous-souled one, under the name of Fever. O puissant one, if the energy of this Being remains all collected together, then the entire earth herself will not be able to bear him. Let him, therefore, be distributed into many parts.' When Brahman had said these words, and when his proper share was appointed of the sacrificial offerings, Mahadeva replied unto the Grandsire of great energy, saying, 'So be id' Indeed, the wielder of Pinaka, viz., Bhava, smiled a little and became filled with joy. And he accepted the share that the Grandsire appointed of the offerings in sacrifices. Conversant with the properties of everything, Mahadeva then distributed Fever into many portions, for the peace of all creatures. Listen, O son, as to how he did this. The heat that is perceptible in the heads of elephants, the bitumen of mountains, 1 the moss that floats on water, the slough of snakes, the sores that appear in the hoofs of bulls, the sterile tracts of earth that are full of saline matter, the dullness of vision of all animals, the diseases that appear in the throats of horses, the crests appearing on the heads of peacocks, the eye-disease of the koel, 2 each of these was named Fever by the high-souled Mahadeva. This is what has been heard by us. The liver-disease also of sheep, and the hiccup of parrots are also each known as forms of Fever. To this must be added the toil that tigers undergo, for that also, O, righteous king, is known as a from of Fever. Besides these, O Bharata, amongst men, Fever enters all bodies at the time of birth, of death, and on other occasions. This then that is called Fever is known to be the dreadful energy of Maheswara. He is endued with authority over all creatures and should, therefore, be held in respect and worshipped by all. It was by him that Vritra, that foremost of virtuous persons, was overtaken when he yawned. It was then that Sakra hurled his thunderbolt at him. Thunderbolt, penetrating the body of Vritra, O Bharata, divided him in twain. Divided in twain by the thunderbolt, the mighty Asura possessed of great Yoga powers, proceeded to the region of Vishnu of immeasurable energy. It was in consequence of his devotion to Vishnu that he had succeeded in overwhelming the whole universe. And it was in consequence of his devotion to Vishnu that he ascended, when slain, to the region of Vishnu. Thus, O son, adverting: to the story of Vritra have I recited to thee the narrative in detail of Fever. Upon what else shall I speak to thee? That man who will read this account of the origin of Fever with close attention and cheerful heart shall become free from disease and shall always have happiness for his share. Filled with gladness, he shall have all the wishes accomplished upon which he may set his heart.'"

 

 

Book 12
Chapter 284

 

 

 

1 [parāṣara]
      eṣa dharmavidhis tāta gṛhasthasya prakīrtitaḥ
      tapasvidhiṃ tu vakṣyāmi tan me nigadataḥ śṛṇu
  2 prāyena hi gṛhasthasya mamatvaṃ nāma jāyate
      saṅgāgataṃ naraśreṣṭha bhāvais tāmasarājasaiḥ
  3 gṛhāṇy āśritya gāvaś ca kṣetrāṇi ca dhanāni ca
      dārāḥ putrāś ca bhṛtyāś ca bhavantīha narasya vai
  4 evaṃ tasya pravṛttasya nityam evānupaśyataḥ
      rāgadveṣau vivardhete hy anityatvam apaśyataḥ
  5 rāgadveṣābhibhūtaṃ ca naraṃ dravyavaśānugam
      mohajātā ratir nāma samupaiti narādhipa
  6 kṛtārtho bhogato bhūtvā sa vai ratiparāyanaḥ
      lābhaṃ grāmyasukhād anyaṃ ratito nānupaśyati
  7 tato lobhābhibhūtātmā saṅgād vardhayate janam
      puṣṭy arthaṃ caiva tasyeha janasyārthaṃ cikīrṣati
  8 sa jānann api cākāryam arthārthaṃ sevate naraḥ
      bāla snehaparītātmā tat kṣayāc cānutapyate
  9 tato mānena saṃpanno rakṣann ātmaparājayam
      karoti yena bhogī syām iti tasmād vinaśyati
  10 tapo hi buddhiyuktānāṃ śāśvataṃ brahma darśanam
     anvicchatāṃ śubhaṃ karma narāṇāṃ tyajatāṃ sukham
 11 snehāyatana nāśāc ca dhananāśāc ca pārthiva
     ādhivyādhi pratāpāc ca nirvedam upagacchati
 12 nirvedād ātmasaṃbodhaḥ saṃbodhāc chāstra darśanam
     śāstrārthadarśanād rājaṃs tapa evānupaśyati
 13 durlabho hi manuṣyendra naraḥ pratyavamarśavān
     yo vai priya sukhe kṣīṇe tapaḥ kartuṃ vyavasyati
 14 tapaḥ sarvagataṃ tāta hīnasyāpi vidhīyate
     jitendriyasya dāntasya svargamārgapradeśakam
 15 prajāpatiḥ prajāḥ pūrvam asṛjat tapasā vibhuḥ
     kva cit kva cid vrataparo vratāny āsthāya pārthiva
 16 ādityā vasavo rudrās tathaivāgny aśvimārutāḥ
     viśvedevās tathā sādhyāḥ pitaro 'tha marudgaṇāḥ
 17 yakṣarākṣasa gandharvāḥ siddhāś cānye divaukasaḥ
     saṃsiddhās tapasā tāta ye cānye svargavāsinaḥ
 18 ye cādau brahmaṇā sṛṣṭā brāhmaṇās tapasā purā
     te bhāvayantaḥ pṛthivīṃ vicaranti divaṃ tathā
 19 martyaloke ca rājāno ye cānye gṛhamedhinaḥ
     mahākuleṣu dṛśyante tat sarvaṃ tapasaḥ phalam
 20 kauśikāni ca vastrāṇi śubhāny ābharaṇāni ca
     vāhanāsana yānāni sarvaṃ tat tapasaḥ phalam
 21 mano 'nukūlāḥ pramadā rūpavatyaḥ sahasraśaḥ
     vāsaḥ prāsādapṛṣṭhe ca tat sarvaṃ tapasaḥ phalam
 22 śayanāni ca mukhyāni bhojyāni vividhāni ca
     abhipretāni sarvāṇi bhavanti kṛtakarmaṇām
 23 nāprāpyaṃ tapasā kiṃ cit trailokye 'smin paraṃtapa
     upabhoga parityāgaḥ phalāny akṛtakarmaṇām
 24 sukhito duḥkhito vāpi naro lobhaṃ parityajet
     avekṣya manasā śāstraṃ buddhyā ca nṛpasattama
 25 asaṃtoṣo 'sukhāyaiva lobhād indriyavibhramaḥ
     tato 'sya naśyati prajñā vidyevābhyāsa varjitā
 26 naṣṭa prajño yadā bhavati tadā nyāyaṃ na paśyati
     tasmāt sukhakṣaye prāpte pumān ugraṃ tapaś caret
 27 yad iṣṭaṃ tat sukhaṃ prāhur dveṣyaṃ duḥkham ihocyate
     kṛtākṛtasya tapasaḥ phalaṃ paśyasva yādṛśam
 28 nityaṃ bhadrāṇi paśyanti viṣayāṃś copabhuñjate
     prākāśyaṃ caiva gacchanti kṛtvā niṣkalmaṣaṃ tapaḥ
 29 apriyāṇy avamānāṃś ca duḥkhaṃ bahuvidhātmakam
     phalārthī tat pathatyaktaḥ prāpnoti viṣayātmakam
 30 dharme tapasi dāne ca vicikitsāsya jāyate
     sa kṛtvā pāpakāny eva nirayaṃ pratipadyate
 31 sukhe tu vartamāno vai duḥkhe vāpi narottama
     svavṛttād yo na calati śāstracakṣuḥ sa mānavaḥ
 32 iṣuprapāta mātraṃ hi sparśayoge ratiḥ smṛtā
     rasane darśane ghrāṇe śravaṇe ca viśāṃ pate
 33 tato 'sya jāyate tīvrā vedanā tat kṣayāt punaḥ
     budhā yena praśaṃsanti mokṣaṃ sukham anuttamam
 34 tataḥ phalārthaṃ carati bhavanti jyāyaso guṇāḥ
     dharmavṛttyā ca satataṃ kāmārthābhyāṃ na hīyate
 35 aprayatnāgatāḥ sevyā gṛhasthair viṣayāḥ sadā
     prayatnenopagamyaś ca svadharma iti me matiḥ
 36 mānināṃ kulajātānāṃ nityaṃ śāstrārthacakṣuṣām
     dharmakriyā viyuktānām aśaktyā saṃvṛtātmanām
 37 kriyamāṇaṃ yadā karma nāśaṃ gacchati mānuṣam
     teṣāṃ nānyad ṛte loke tapasaḥ karma vidyate
 38 sarvātmanā tu kurvīta gṛhasthaḥ karma niścayam
     dākṣyeṇa havyakavyārthaṃ svadharmaṃ vicaren nṛpa
 39 yathā nadīnadāḥ sarve sāgare yānti saṃsthitam
     evam āśramiṇaḥ sarve gṛhasthe yānti saṃsthitam

 

SECTION CCLXXXIV

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the Prajapati Daksha, the son of Prachetas, destroyed during the age of Vaivaswata Manu? Understanding that the goddess Uma had become filled with rage and grief, the puissant Mahadeva, who is the soul of all things, gave way to wrath. How, again, through his grace, was Daksha enable to reunite the divided limbs of that Sacrifice? I desire to know all this. Tell me all this, O Brahmana, truly as it occurred.'
"Vaisampayana said, 'In days of yore Daksha made arrangements for performing a Sacrifice on the breast of Himavat in that sacred region inhabited by Rishis and Siddhas where the Ganges issues out of the mountains. Overgrown with trees and creepers of diverse kinds that spot abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis, Daksha, that foremost of virtuous men, that progenitor of creatures, was waited upon by the denizens of the earth, the firmament, and the heavens, with their hands joined together in reverence. The gods, the Danavas, the Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, all came there with Indra for sharing in the Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of Ajya, the Rishis, and the Pitris came there with the Brahmanas. These, and many other living creatures belonging to the four orders, viz., viviparous and oviparous and filth-born and vegetable, were invited to that Sacrifice. The gods also, with their spouses, respectfully invited thereto, came on their celestial cars and seated thereon shone like blazing fires. Beholding them, the Rishi Dadhichi became filled with grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious rite of religion, since Rudra is not adored in it. Ye are certainly exposing yourselves to death and chains. Alas, how untoward is the course of time. Stupefied by error you do not behold that destruction awaits you. A terrible calamity stands at your door in course of this great Sacrifice. Ye are blind to it!' Having said these words, that great Yogin saw into the future with eyes of (Yoga) contemplation. He beheld Mahadeva, and his divine spouse, viz., that giver of excellent boons (seated on the summit of Kailasa) with the highsouled Narada sitting beside the goddess. Conversant with Yoga, Dadhichi became highly gratified, having ascertained what was about to happen. All the deities and others that had come there were of one mind with reference to the omission to invite the Lord of all creatures. Dadhichi alone, desirous of leaving that spot, then said, 'By worshipping one who should not be worshipped, and by refusing to worship him who should be worshipped, a man incurs the sin of homicide for ever. I have never before spoken an untruth, and an untruth I shall never speak. Here in the midst of the gods and the Rishis I say the truth. The Protector of all creatures, the Creator of the universe, the Lord of all, the Puissant master, the taker of sacrificial offerings,
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will soon come to this Sacrifice and you all shall see him.'
"Daksha said, 'We have many Rudras armed with lances and bearing matted locks on their heads. They are eleven in number. I know them all, but I do not know who this (new Rudra) Maheswara is.'
"Dadhichi said, 'This seems to be the counsel of all that are here, viz., that Maheswara should not be invited. As, however, I do not behold any god that can be said to be superior to him. I am sure that this proposed Sacrifice of Daksha will certainly be overtaken by destruction.'
"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all Sacrifices, is the sacrificial offering sanctified by mantras and (rites) according to the ordinance. I intend to make this offering unto Vishnu who is beyond compare. He is puissant and the Master of all, and unto Him should sacrifices be performed.'
'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her lord, said these words.'
"Uma said, 'What are those gifts, what those vows, and what are those penances, that I should make or undergo by means of which my illustrious husband may be able to obtain a half or a third share of the offerings in sacrifices. Unto his wife who was agitated with grief and who repeated these words the illustrious Mahadeva said with a joyous countenance, 'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate limbs and low belly, what words are proper to be addressed to the Lord of Sacrifices. O lady of large eyes, I know that it is only the sinful, who are bereft of contemplation, that do not understand me. 1 It is through thy power of illusion that the deities with Indra at their head and the three worlds all become stupefied. 2 It is to me that the chanters utter their praises in Sacrifices. It is to me that the Saman-singers sing their Rathantaras. It is to me that Brahmanas conversant with the Vedas perform their Sacrifices. And it is to me that the Adhvaryus dedicate the shares of sacrificial offerings.'
"The goddess said, 'Persons of even ordinary abilities applaud themselves and indulge in the presence of their spouses. There is no doubt in this.'
"The holy one said, 'O Queen of all the gods, I do not certainly applaud my ownself. Behold now, O lady of slender waist, what I do. Behold the Being that I will create, O thou of the fairest complexion, for (destroying) this Sacrifice (that has displeased thee), O my beautiful spouse.
"Having said these words unto his spouse Uma who was dearer to him than his own life, the puissant Mahadeva created from his mouth a terrible Being whose very sight could make one's hair stand on its end. The blazing flames that emanated from his body rendered him exceedingly awful to behold. His arms were many in number and in each was a weapon that struck the beholder with fear. That Being, thus created, stood before the great god, with joined
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hands, and said, 'What commands shall I have to accomplish?' Maheswara answered him, saying, 'Go and destroy the Sacrifice of Daksha.' Thus ordered, that Being of leonine prowess who had issued from the mouth of Mahadeva, desired to destroy the Sacrifice of Daksha, without putting forth all his energy and without the assistance of any one else, for dispelling the wrath of Uma. Urged by her wrath, the spouse of Maheswara, herself assuming a dreadful form that is known by the name Mahakali, proceeded in the company of that Being who had issued from Mahadeva's mouth, for witnessing with her own eyes the act of destruction which was her own (for it was she who had impelled her lord to accomplish it for her sake). That mighty Being then set out, having obtained the permission of Mahadeva and having bowed his head unto him. In energy, strength, and form, he resembled Maheswara himself who had created him. Indeed, he was the living embodiment of (Mahadeva's) wrath. Of immeasurable might and energy, and of immeasurable courage and prowess, he came to be called by the name of Virabhadra--that dispeller of the goddess's wrath. He then created from the pores of his body a large number of spirit chiefs known by the name of Raumyas. Those fierce bands of spirits, endued with terrible energy and prowess and resembling Rudra himself on that account, rushed with the force of thunder to that place where Daksha was making preparations for his sacrifice, impelled by the desire of destroying it. Possessed of dreadful and gigantic forms, they numbered by hundreds and thousands. They filled the sky with their confused cries and shrieks. That noise filled the denizens of heaven with fear. The very mountains were riven and the earth trembled. Whirl winds began to blow. The Ocean rose in a surge. The fires that were kindled refused to blaze up. The Sun became dimmed. The planets, the stars, and constellations, and the moon, no longer shone. The Rishis, the gods, and human beings, looked pale. A universal darkness spread over earth and sky. The insulted Rudras began to set fire to everything. Some amongst them of terrible form began to smite and strike. Some tore up the sacrificial stakes. Some began to grind and others to crush. Endued with the speed of wind or thought, some began to rush close and far. Some began to break the sacrificial vessels and the celestial ornaments. The scattered fragments strewed the ground like stars bespangling the firmament. Heaps of excellent viands, of bottles of drink, and of eatables there were that looked like mountains. Rivers of milk ran on every side, with clarified butter and Payasa for their mire, creamy curds for their water, and crystalised sugar for their sands. Those rivers contained all the six tastes. There were lakes of treacle that looked very beautiful. Meat of diverse kinds, of the best quality, and other eatables of various sorts, and many excellent varieties of drink, and several other kinds of food that might be licked and sucked, began to be eaten by that army of spirits with diverse mouths. And they began to cast off and scatter those varieties of food in all directions. In consequence of Rudra's wrath, every one of those gigantic Beings looked like the all-destructive Yuga-fire. Agitating the celestial troops they caused them to tremble with fear and fly away in all directions. Those fierce spirits sported
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with one another, and seizing the celestial damsels shoved and hurled them on all sides. Of fierce deeds, those Beings, impelled by Rudra's wrath, very soon burnt that Sacrifice although it was protected with great care by all the deities. Loud were the roars they uttered which struck every living creature with dread. Having torn off the head of Sacrifice they indulged in glee and shouts. Then the gods headed by Brahman, and that progenitor of creatures, viz., Daksha, joining their hands in reverence, addressed that mighty Being, saying, 'Tell us, who thou art.'
"Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma. Nor have I come here for partaking of the fare (provided in this Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the soul of all creatures has given way to wrath. I have not come here for seeing these foremost of Brahmanas. I have not come here urged by curiosity. Know that I have come here for destroying this Sacrifice of yours. I am known by the name of Virabhadra and I have sprung from the wrath of Rudra. This lady (who is my companion), and who is called Bhadrakali, hath sprung from the wrath of the goddess. We have both been despatched by that god of gods, and we have accordingly come here. O foremost of Brahmanas, seek the protection of that Lord of the deities, the spouse of Uma. It is preferable to incur even the wrath of that foremost of gods than to obtain boons from any other Deity.' Hearing the words of Virabhadra, Daksha, that foremost of all righteous persons, bowed down unto Maheswara and sought to gratify him by uttering the following hymn, 'I throw myself at the feet of the effulgent Isana, who is Eternal, Immutable, and Indestructible; who is the foremost of all gods, who is endued with high soul, who is the Lord of all the universe.' [Here follow five and half slokas which appear to be interpolations]. His praises having thus been hymned, the great god, Mahadeva, suspending both Prana and Apana (the two foremost of the five life-breaths) by shutting his mouth properly, and casting (benignant) glances on every side, showed himself there. Possessed of many eyes, that vanquisher of all foes, that Lord of even the gods of all gods, suddenly arose from within the pit in which was kept the sacrificial fire. Possessed of the effulgence of a thousand Suns, and looking like another Samvartaka, the great god smiled gently (at Daksha) and addressing him, said, 'What, O Brahmana, shall I do for you?' At this juncture, the preceptor of all the deities adored Mahadeva with the Vedic verses contained in the Moksha sections. Then that progenitor of all creatures, viz., Daksha, joining his hands in reverence, filled with dread and fear, exceedingly agitated, and with face and eyes bathed in tears, addressed the great god in the following words.'
"Daksha said, 'If the great god has been gratified with me,--'if indeed, I have become an object of favour with him,--if I have deserved his kindness,--if the great Lord of all creatures is disposed to grant me boons,--then let all these articles of mine that have been burnt, eaten, drunk, swallowed, destroyed, broken, and polluted,--let all these articles, collected in course of these articles be of use to me. Even this is the boon I crave.' Unto him the many long years, and with great care and effort, go not for nothing. Let
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illustrious Hara, the tearer of Bhaga's eyes, said, 'Let it be as thou sayest!' Even these were the words of that illustrious progenitor of all creatures, that god of three eyes, that protector of righteousness. 1 Having obtained that boon from Bhava, Daksha knelt down to him and adored that deity having the bull for his mark, by uttering his thousand and eight names.'

 

 

Book 12
Chapter 285

 

 

 

 1 [janaka]
      varṇo viśeṣavarṇānāṃ maharṣe kena jāyate
      etad icchāmy ahaṃ śrotuṃ tad brūhi vadatāṃ vara
  2 yad etaj jāyate 'patyaṃ sa evāyam iti śrutiḥ
      kathaṃ brāhmaṇato jāto viśeṣagrahaṇaṃ gataḥ
  3 [parāṣara]
      evam etan mahārāja yena jātaḥ sa eva saḥ
      tapasas tv apakarṣeṇa jātigrahaṇatāṃ gataḥ
  4 sukṣetrāc ca subījāc ca puṇyo bhavati saṃbhavaḥ
      ato 'nyatarato hīnād avaro nāma jāyate
  5 vakrād bhujābhyām ūrubhyāṃ padbhyāṃ caivātha jajñire
      sṛjataḥ prajāpater lokān iti dharmavido viduḥ
  6 mukhajā brāhmaṇās tāta bāhujāḥ kṣatrabandhavaḥ
      ūrujā dhanino rājan pādajāḥ paricārakāḥ
  7 caturṇām eva varṇānām āgamaḥ puruṣarṣabha
      ato 'nye tv atiriktā ye te vai saṃkarajāḥ smṛtāḥ
  8 kṣatrajātir athāmbasthā ugrā vaidehakās tathā
      śvapākāḥ pulkasāḥ stenā niṣādāḥ sūtamāgadhāḥ
  9 āyogāḥ karaṇā vrātyāś candālāś ca narādhipa
      ete caturbhyo varṇebhyo jāyante vai parasparam
  10 [janaka]
     brahmaṇaikena jātānāṃ nānātvaṃ gotrataḥ katham
     bahūnīha hi loke vai gotrāṇi munisattama
 11 yatra tatra kathaṃ jātāḥ svayoniṃ munayo gatāḥ
     śūdrayonau samutpannā viyonau ca tathāpare
 12 [parāṣara]
     rājann etad bhaved grāhyam apakṛṣṭena janmanā
     mahātmānaṃ samutpattis tapasā bhāvitātmanām
 13 utpādya putrān munayo nṛpatau yatra tatra ha
     svenaiva tapasā teṣām ṛṣitvaṃ vidadhuḥ punaḥ
 14 pitāmahaś ca me pūrvam ṛśyaśṛṅgaś ca kāśyapaḥ
     vatas tāndyaḥ kṛpaś caiva kakṣīvān kamathādayaḥ
 15 yavakrītaś ca nṛpate droṇaś ca vadatāṃ varaḥ
     āyur mataṅgo dattaś ca drupado matsya eva ca
 16 ete svāṃ prakṛtiṃ prāptā vaideha tapaso ''śrayāt
     pratiṣṭhitā vedavido dame tapasi caiva hi
 17 mūlagotrāṇi catvāri samutpannāni pārthiva
     aṅgirāḥ kaśyapaś caiva vasiṣṭho bhṛgur eva ca
 18 karmato 'nyāni gotrāṇi samutpannāni pārthiva
     nāmadheyāni tapasā tāni ca grahaṇaṃ satām
 19 [janaka]
     viśeṣadharmān varṇānāṃ prabrūhi bhagavan mama
     tathā sāmānya dharmāṃś ca sarvatra kuśalo hy asi
 20 [parā]
     pratigraho yājanaṃ ca tathaivādhyāpanaṃ nṛpa
     viśeṣadharmo viprāṇāṃ rakṣā kṣatrasya śobhanā
 21 kṛṣiś ca pāśupālyaṃ ca vānijyaṃ ca viśām api
     dvijānāṃ paricaryā ca śūtra karma narādhipa
 22 viśeṣadharmā nṛpate varṇānāṃ parikīrtitāḥ
     dharmān sādhāraṇāṃs tāta vistareṇa śṛṇuṣva me
 23 ānṛśaṃsyam ahiṃsā cāpramādaḥ saṃvibhāgitā
     śrāddhakarmātitheyaṃ ca satyam akrodha eva ca
 24 sveṣu dāreṣu saṃtoṣaḥ śaucaṃ nityānasūyatā
     ātmajñānaṃ titikṣā ca dharmāḥ sādhāraṇā nṛpa
 25 brāhmaṇāḥ kṣatriyā vaiśyās trayo varṇā dvijātayaḥ
     atra teṣām adhīkāro dharmeṣu dvipadāṃ vara
 26 vikarmāvasthitā varṇāḥ patanti nṛpate trayaḥ
     unnamanti yathā santam āśrityeha svakarmasu
 27 na cāpi śūdraḥ patatīti niścayo; na cāpi saṃskāram ihārhatīti vā
     śrutipravṛttaṃ na ca dharmam āpnute; na cāsya dharme pratiṣedhanaṃ kṛtam
 28 vaidehakaṃ śūdram udāharanti; dvijā mahārāja śrutopapannāḥ
     ahaṃ hi paśyāmi narendra devaṃ; viśvasya viṣṇuṃ jagataḥ pradhānam
 29 satāṃ vṛttam anuṣṭhāya nihīnā ujjihīrṣavaḥ
     mantravarjaṃ na duṣyanti kurvāṇāḥ pauṣṭikīḥ kriyāḥ
 30 yathā yathā hi sadvṛttam ālambantītare janāḥ
     tathā tathā sukhaṃ prāpya pretya ceha ca śerate
 31 [ja]
     kiṃ karma dūsayaty enam atha jātir mahāmune
     saṃdeho me samutpannas tan me vyākhyātum arhasi
 32 [parā]
     asaṃśayaṃ mahārāja ubhayaṃ doṣakārakam
     karma caiva hi jātiś ca viśeṣaṃ tu niśāmaya
 33 jātyā ca karmaṇā caiva duṣṭaṃ karma niṣevate
     jātyā duṣṭaś ca yaḥ pāpaṃ na karoti sa pūruṣaḥ
 34 jātyā pradhānaṃ puruṣaṃ kurvāṇaṃ karma dhikkṛtam
     karma tad dūsayaty enaṃ tasmāt karma na śobhanam
 35 [ja]
     kāni karmāṇi dharmyāṇi loke 'smin dvijasattama
     na hiṃsantīha bhūtāni kriyamāṇāni sarvadā
 36 [parā]
     śṛṇu me 'tra mahārāja yan māṃ tvaṃ paripṛcchasi
     yāni karmāṇy ahiṃsrāṇi naraṃ trāyanti sarvadā
 37 saṃnyasyāgnīn upāsīnāḥ paśyanti vigatajvarāḥ
     naiḥśreyasaṃ dharmapathaṃ samāruhya yathākramam
 38 praśritā vinayopetā damanityāḥ susaṃśitāḥ
     prayānti sthānam ajaraṃ sarvakarma vivarjitāḥ
 39 sarve varṇā dharmakāryāṇi samyak; kṛtvā rājan satyavākyāni coktvā
     tyaktvādharmaṃ dāruṇaṃ jīvaloke; yānti svargaṃ nātra kāryo vicāraḥ

SECTION CCLXXXV

"Yudhishthira said, 'It behoveth thee, O sire, to tell me those names by which Daksha, that progenitor of creatures, adored the great deity. O sinless one, a reverent curiosity impels me to hear them.'
"Bhishma said, 'Hear, O Bharata, what the names, both secret and proclaimed, are of that god of gods, that deity of extraordinary feats, that ascetic of secret vows.'
"Daksha said, 'I bow to thee, O lord of all the gods to the destroyer of the forces of the Asuras. Thou art the paralyser of the strength of the celestial chief himself. Thou art adored by both gods and Danavas. Thou art thousand-eyed, thou art fierce-eyed, and thou art three-eyed. Thou art the friend of the ruler of the Yakshas. Thy hands and feet extend in all directions to all places. Thy eyes also and head and mouth are turned on all sides. Thy ears too are everywhere in the universe, and thou art thyself everywhere, O Lord! Thou art shaft-eared, thou art large-eared, and thou art pot-eared. Thou art the receptacle of the Ocean. Thy ears are like those of the elephant, or of the bull, or like extended palms. Salutations to thee! Thou hast a hundred stomachs, a hundred revolutions, and a hundred tongues. I bow to thee! The utterers of the Gayatri sing thy praises in uttering the Gayatri, and the worshippers of the Sun adore thee in adoring the Sun. The Rishis regard thee as Brahmana, as Indra, and as the (illimitable) firmament above. O thou of mighty form, the Ocean and the Sky are thy two forms. All the deities dwell in thy form even as kine dwell within the fold. In thy body I behold Soma, and Agni, and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and Vrihaspati. Thou, O illustrious one, art Cause and Effect and Action and Instrument of everything unreal and real, and thou art Creation and Destruction. I bow unto thee that art called Bhava and Sarva and Rudra. I bow unto thee that art the giver of boons. I bow always unto thee that art the Lord of all creatures. Salutations to thee that art the slayer of Andhaka. Salutations to thee that hast three matted locks, to thee that hast three heads, to thee that art armed with an excellent trident; to thee that hast three eyes and that art, therefore, called Tryamvaka and Trinetra!
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[paragraph continues] Salutations to thee that art the destroyer of the triple city! Salutations to thee that art called Chanda, and Kunda; to thee that art the (universal) egg and also the bearer of the (universal) egg; to thee that art the holder of the ascetic's stick, to thee that hast ears everywhere, and to thee that art called Dandimunda! Salutations to thee whose teeth and hair are turned upwards, to thee that art stainless and white, and that art stretched all over the universe; to thee that art red, to thee that art tawny, and to thee that hast a blue throat! Salutations to thee that art of incomparable form, that art of dreadful form, and that art highly auspicious! To thee that art Surya, that hast a garland of Suryas round thy neck, and that hast standards and flags bearing the device of Surya. Salutations to thee that art the Lord of spirits and ghosts, to thee that art bull-necked, and that art armed with the bow; to thee that crushest all foes, to thee that art the personification of chastisement, and to thee that art clad in leaves (of trees) and rags. Salutations to thee that bearest gold in thy stomach, to thee that art cased in golden mail, to thee that art gold-crested, to thee that art the lord of all the gold in the world! Salutations to thee that hast been adored, that deservest to be adored, and that art still being adored; to thee that art all things, that devourest all things, and that art the soul of all things! Salutations to thee that art the Hotri (in sacrifices), that art the (Vedic) mantras uttered (in sacrifices), and that ownest white flags and standards. Salutations to thee that art the navel of the universe, that art both cause and effect in the form of the five primal elements, and that art the coverer of all covers. Salutations to thee that art called Krisanasa, that art of thin limbs, and that art thin. Salutations to thee that art always cheerful and that art the personification of confused sounds and voices. Salutations to thee that art about to be stretched on the earth, that art already stretched, and that standing upright. Salutations to thee that art fixed, that art running, that art bald, and that bearest matted locks on thy head. Salutation to thee that art fond of dancing and that strikest thy puffed cheeks making thy mouth a drum. 1 Salutations to thee that art fond of lotuses that blow in rivers, and that art always fond of singing and playing on musical instruments. Salutations to thee that art the eldest-born, that art the foremost of all creatures, and that art the crusher of the Asura Vala. Salutations to thee that art the Master of Time, that art the personification of Kalpa; that art the embodiment of all kinds of destruction, great and small. Salutations to thee that laughest awfully and as loud as the beat of a drum, and that observest dreadful vows! Salutations for ever to thee that art fierce, and that hast ten arms. Salutations to thee that art armed with bones and that art fond of the ashes of funeral pyres. Salutations to thee that art awful, that art terrible to behold, and that art an observer of dreadful vows and practices. Salutations to thee that ownest an ugly mouth, that hast a tongue resembling a scimitar, and that hast large teeth.
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[paragraph continues] Salutations to thee that art fond of both cooked and uncooked meat, and that regardest the gourded Vina as highly dear. Salutations to thee that causest rain, that helpest the cause of righteousness, that art identifiable with the form of Nandi, and that art Righteousness' self! Salutations to thee that art ever moving like wind and the other forces, that the controller of all things, and that art always engaged in cooking all creatures (in the cauldron of Time). 1 Salutations to thee that art the foremost of all creatures, that art superior, and that art the giver of boons. Salutations to thee that hast the best of garlands, the best of scents, and the best of robes, and that givest the best of boons to the best of creatures. Salutations to thee that art attached, that art freed from all attachments, that art of the form of Yoga contemplation, and that art adorned with a garland of Akshas. Salutations to thee that art united as cause and disunited as effects, and that art the form of shadow and of light. Salutations to thee that art amiable, and that art frightful, and that art exceedingly so. Salutations to thee that art auspicious, that art tranquil, and that art most tranquil. Salutations to thee that art of one leg and many eyes, and that hast only one head; to thee that art fierce, to thee that art gratified with little offerings, and thee that art fond of equity. Salutations to thee that art the artificer of the universe, and that art ever united with the attribute of tranquillity. Salutations to thee that bearest a foe-frightening bell, that art of the form of the jingle made by a bell, and that art of the form of sound when it is not perceptible by the ear. 2 Salutations to thee that art like a thousand bells jingled together, and that art fond of a garland of bells, that art like the sound that the life-breaths make, that art of the form of all scents and of the confused noise of boiling liquids. Salutations to thee that art beyond three Huns, and that art fond of two Huns. Salutations to thee that art exceedingly tranquil, and that hast the shade of mountain trees for thy habitation. 3 Thou art fond of the heart-flesh of all creatures, that cleansest from all sins, and that art of the form of sacrificial offerings. Salutations to thee that art of the form of Sacrifice, that art the Sacrificer himself, that art the Brahmana into whose mouth is poured the sacrificial butter, and that art the fire into which is poured the butter inspired with mantras 4 Salutations to thee that art of the form of (sacrificial) Ritwijes, that hast thy senses under control, that art made of Sattwa, and that hast Rajas also in thy make. Salutations to thee that art of the banks of Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the Ocean)! Salutations to thee that art the giver of food, that art the lord of all food, and that art identical with him that takes
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food! Salutations to thee that hast a thousand heads and a thousand feet-, to thee that hast a thousand tridents uplifted in thy hands, and a thousand eyes! Salutations to thee that art of the form of the rising Sun, and that art of the form of a child, that art the protector of attendants all of whom are of the form of children, 1 and that art, besides, of the form of children's toys. Salutations to thee that art old, that art covetous, that art already agitated, and that art about to be agitated. Salutations to thee that hast locks of hair marked by the current of the Ganges, and that hast locks of hair resembling blades of Munja grass! Salutations to thee that art gratified with the six (well-known) acts, and that art devoted to the performance of the three acts. 2 Salutations to thee that hast assigned the duties of the respective modes of life. Salutations to thee that deservest to, be praised in sounds, that art of the form of sorrow, and that art of the form of deep and confused noise. Salutations to thee that hast eyes both white and tawny, as also dark and red. Salutations to thee that hast conquered thy vital breaths, that art of the form of weapons, that rivest all things, and that art exceedingly lean. Salutations to thee that always discoursest of Religion, Pleasure, Profit, and Emancipation. Salutations to thee that art a Sankhya, that art the foremost of Sankhyas, and that art the introducer of the Sankhya-Yoga. 3 Salutations to thee that hast a car and that art without a car (for thy journeys). 4 Salutations to thee that hast the intersections of four roads for thy car; to thee that hast the skin of a black deer for thy upper garments, and that hast a snake for thy sacred thread. Salutations to thee that art Isana, that art of body as hard as thunderbolt, and that art of green locks. Salutations to thee that art of three eyes, that art the lord of Amvika, that art Manifest, and that art Unmanifest. 5 Salutations to thee that art Desire, that art the Giver of all desires, that art the Killer of all desires, and that art the discriminator between the gratified and the ungratified. Salutations to thee that art all things, the Giver of all things, and the Destroyer of all things. Salutations to thee that art the hues which appear in the evening sky. Salutations to thee that art of mighty strength, that art of mighty arms, that art a mighty Being, and that art of great
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effulgence. Salutations to thee that lookest like a mighty mass of clouds, and that art the embodiment of eternity! Salutations to thee that art of well-developed body, that art of emaciated limbs, that bearest matted locks on thy head, and that art clad in barks of trees and skins of animals. Salutations to thee that hast matted locks as effulgent as the Sun or the Fire, and that hast barks and skins for thy attire. Salutations to thee that art possessed of the effulgence of a thousand Suns, and that art ever engaged in penances. Salutations to thee that art the excitement of Fever and that art endued with matted locks drenched with the waters of the Ganges characterised by hundreds of eddies. Salutations to thee that repeatedly revolvest the Moon, the Yugas, and the clouds. 1 Thou art food, thou art he who eats that food, thou art the giver of food, thou art the grower of food, and thou art the creator of food. Salutations to thee that cookest food and that eatest cooked food, and that art both wind and fire! O lord of all the lords of the gods, thou art the four orders of living creatures, viz., the viviparous, the oviparous, the filth-born, and plants. Thou art the Creator of the mobile and immobile universe, and thou art their Destroyer! O foremost of all persons conversant with Brahma, they that are conversant with Brahma regard thee as Brahma! The utterers of Brahma say that thou art the Supreme source of Mind, and the Refuge upon which Space, Wind, and Light rest. Thou art the Richs and the Samans, and the syllable Om. O foremost of all deities, those utterers of Brahma that sing the Samans constantly sing thee when they utter the syllables Hayi-Hayi, Huva-Hayi, and Huva-Hoyi. 2 Thou art made up of the Yajuses, of the Richs, and of the offerings poured on the sacrificial fire. The hymns contained in the Vedas and the Upanishads adore thee! 3 Thou art the Brahmanas and the Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by intermixture. Thou art those masses of clouds that appear in the sky; thou art Lightning; and thou art the roar of thunder. Thou art the year, thou art the seasons, thou art the month, and thou art the fortnight. Thou art Yuga, thou art the time represented by a twinkle of the eye, thou art Kashtha, thou art the Constellations, thou art the Planets, thou art Kala. Thou art the tops of all trees, thou art the highest summits of all mountains. Thou art the tiger among the lower animals, thou art Garuda among birds, and thou art Ananta among snakes. Thou art the ocean of milk among all oceans and thou art the bow among instruments for hurling weapons. Thou art the thunder among weapons, and thou art Truth among vows. Thou art Aversion and thou art Desire: thou art attachment and thou art stupefaction (of judgment): thou art Forgiveness and thou art Unforgiveness. Thou art Exertion, and thou art Patience: thou art Cupidity: thou art Lust and thou art Wrath: thou art Victory and thou art Defeat. Thou art armed with mace, and thou art armed with shaft: thou art armed with the bow, and thou
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bearest the Khattanga and the Jharjhara in thy hands. Thou art he who cuttest down and piercest and smitest. Thou art he who leads (all creatures) and he who gives them pain and grief. Thou art Righteousness which is marked by ten virtues; thou art Wealth or Profit of every kind; and thou art Pleasure. Thou art Ganga, thou art the Oceans, thou art the Rivers, thou art the lakes, and thou art the tanks. Thou art the thin creepers, thou art the thicker creeping plants, thou art all kinds of grass, and thou art the deciduous herbs. Thou art all the lower animals and thou art the birds. Thou art the origin of all objects and acts, and thou art that season which yields fruits and flowers. Thou art the beginning and thou art the end of the Vedas; thou art the Gayatri, and thou art Om. Thou art Green, thou art Red, thou art Blue, thou art Dark, thou art of Bloody hue, thou art of the colour of the Sun, thou art Tawny, thou art Brown, and thou art Dark blue. 1 Thou art without colour, thou art of the best colour, thou art the maker of colours, and thou art without comparison. Thou art of the name of Gold, and thou art fond of Gold. Thou art Indra, thou art Yama, thou art the Giver of boons, thou art the Lord of wealth, and thou art Agni. Thou art the Eclipse, thou art the Fire called Chitrabhanu, thou art Rahu, and thou art the Sun. Thou art the fire upon which sacrificial butter is poured. Thou art He who pours the butter. Thou art He in honour of whom the butter is poured, thou art the butter itself that is poured, and thou art the puissant Lord of all. Thou art those sections of the Brahmans that are called Trisuparna, thou art all the Vedas; and thou art the sections called Satarudriya in the Yajuses. Thou art the holiest of holies, and the auspicious of all auspicious things. Thou animatest the inanimate body. Thou art the Chit that dwellest in the human form. Invested with attributes, thou becomest subject to Destruction. Thou art Jiva, that is He who is never subject to destruction when uninvested with attributes. Thou art full yet thou becomest liable to decay and death in the form of the body which is Jiva's accompaniment. Thou art the breath of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou art not subject to error. Thou art the breaths called Prana, Apana, Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of the eye. Thou art the act of Sneezing and thou art the act of Yawning. Thou art of red eyes which are ever turned inwards. Thou art of large mouth and large stomach. 2 The bristles on thy body are like needles. The beard is green. Thy hair is turned upwards. Thou art swifter than the swiftest. Thou art conversant with the principles of music both vocal and instrumental, and fond of both vocal and instrumental music. 3 Thou art a fish roving in the waters, and thou art a fish entangled in the net. Thou art full, thou art fond of sports, and thou art of the form of all quarrels and disputes. Thou art Time, thou art bad time,
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thou art time that is premature, and thou art time that is over-mature. 1 Thou art the killing, thou art the razor (that kills), and thou art that which is killed. Thou art the auxiliary and thou art the adversary, and thou art the destroyer of both auxiliaries and adversaries. Thou art the time when clouds appear, thou art of large teeth, and thou art Samvartaka and Valahaka. 2 Thou art manifest in the form of splendour. Thou art concealed in consequence of being invested with Maya (or illusion). Thou art He who connects creatures with the fruits of their acts. Thou hast a bell in thy hand. Thou playest with all mobile and immobile things (as with thy toys). Thou art the cause of all causes. Thou art a Brahma (in the form of Pranava), thou art Swaha; thou art the bearer of the Danda, thy head is bald, and thou art he who has his words, deeds and thoughts under control. 3 Thou art the four Yugas, thou art the four Vedas, thou art He from whom the four (Sacrificial) fires have flowed. 4 Thou art the Director of all the duties of the four modes of life. Thou art the maker of the four Orders. Thou art always fond of dice. Thou art cunning. Thou art the chief of the spirits distributed into ganas (clans), and their ruler. Thou art adorned with red garlands and attired in robes that are red. Thou sleepest on the mountain-breast, and thou art fond of the red hue. Thou art the artisan; thou art the foremost of artists; and it is thou from whom all arts have flowed. Thou art the tearer of the eyes of Bhaga; thou art Fierce, and thou art He who destroyed the teeth of Pushan. 5 Thou art Swaha, thou art Swadha, thou art Vashat, thou art Salutation's form, and thou art the words Namas-Namas uttered by all worshippers. Thy observances and thy penances are not known to others. Thou art Pranava; thou art the firmament bespangled with myriads of stars. Thou art Dhatri, and Vidhatri, and Sandhatri, Vidhatri, and the Refuge of all things in the form of the Supreme cause, and thou art independent of all Refuge. Thou art conversant with Brahma, thou art Penance, thou art Truth, thou art the soul of Brahmacharya, and thou art Simplicity. 6 Thou art the soul of creatures, thou art the Creator of all creatures, thou art absolute Existence, and thou art the Cause whence the Past, the Present, and the Future, have sprung. Thou art Earth, thou art Firmament, and thou art Heaven. Thou art Eternal, thou art Self-restrained, and thou art the great god. Thou art
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initiated, and thou art not initiated. Thou art forgiving; thou art unforgiving; and thou art the chastiser of all who are rebellious. Thou art the lunar month, thou art the cycle of the Yugas (i.e., Kalpa), thou art Destruction, and thou art Creation. Thou art Lust, thou art the vital seed, thou art subtile, thou art gross, and thou art fond of garlands made of Karnikara flowers. Thou hast a face like that of Nandi, thou hast a face that is terrible, thou hast a handsome face, thou hast an ugly face, and thou art without a face. Thou hast four faces, thou hast many faces, and thou hast a fiery face when engaged in battles. Thou art gold-stomached (i.e., Narayana), thou art (unattached to all things like) a bird (unattached to the earth whence it derives its food and to which it belongs), thou art Ananta (the lord of mighty snakes), and thou art Virat (hugest of the huge). Thou art the destroyer of Unrighteousness, thou art called Mahaparswa, thou art Chandradhara, and thou art the chief of the spirit-clans. Thou lowedst like a cow, thou wert the protector of kine, and thou hast the lord of bulls for thy attendant. 1 Thou art the protector of the three worlds, thou art Govinda, thou art the director of the senses, and thou art incapable of being apprehended by the senses. Thou art the foremost of all creatures, thou art fixed, thou art immobile, thou tremblest not, and thou art of the form of trembling! 2 Thou art incapable of being resisted, thou art the destroyer of all poisons, thou art incapable of being borne (in battle), and thou art incapable of being transcended, thou canst not be made to tremble, thou canst not be measured, thou canst not be vanquished, and thou art victory. 3 Thou art of swift speed, thou art the Moon, thou art Yama (the universal destroyer), thou bearest (without flinching) cold and heat and hunger and weakness and disease. Thou art all mental agonies, thou art all physical diseases, thou art the curer of all diseases, and thou art those diseases themselves which thou curest. Thou art the destroyer of my Sacrifice which had endeavoured to escape in the form of deer. Thou art the advent and the departure of all diseases. Thou hast a high crest. Thou hast eyes like lotus-petals. Thy habitation is in the midst of a forest of lotuses. Thou bearest the ascetic's staff in thy hands. Thou hast the three Vedas for thy three eyes. Thy chastisements are fierce and severe. Thou art the destroyer of the egg (whence the universe springs). Thou art the drinker of both poison and fire, thou art the foremost of all deities, thou art the drinker of Soma, thou art the lord of the Maruts. 4 Thou art the
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drinker of Nectar. Thou art the Master of the universe. Thou shinest in glory, and thou art the lord of all the shining ones. Thou protectest from poison and death, and thou drinkest milk and Soma. Thou art the foremost of the protectors of those that have fallen off from heaven, and thou protectest him who is the first of the deities. 1 Gold is thy vital seed. Thou art male, thou art female, thou art neuter. Thou art an infant, thou art a youth, thou art old in years with thy teeth worn out, thou art the foremost of Nagas, thou art Sakra, thou art the Destroyer of the universe, and thou art its Creator. Thou art Prajapati, and thou art adored by the Prajapatis, thou art the supporter of the universe, thou hast the universe for thy form, thou art endued with great energy, and thou hast faces turned towards all directions. The Sun and the Moon are thy two eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess Saraswati is thy speech and Fire and Wind are thy might. Thou art Day and Night. Thou art all acts including the opening and the shutting of the eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent to understand thy greatness, O auspicious deity, truly. Those subtile forms which thou hast are invisible to us. Rescue me and, O, protect me as the sire protects the son of his loins. O, protect one! I deserve thy protection. I bow to thee, O sinless one! Thou, O illustrious one, art full of compassion for thy devotees. I am always devoted to thee. Let him be always my protector who stayeth alone on the other side of the ocean, in a form that is difficult to be apprehended, and overwhelming many thousands of persons! 2 I bow to that Soul of Yoga who is beheld in the form of an effulgent Light by persons that have their senses under control, that are possessed of the attribute of Sattwa, that have regulated their breaths, and that have conquered sleep. 3 I bow to him who is endued with matted locks, who bears the ascetic's staff in his hand, who is possessed of a body having a long abdomen, who has a kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him who is the soul of water, in whose hair are the clouds, in the joints of whose body are the rivers, and in whose stomach are the four oceans. I seek the protection to Him who, when the end of the Yuga comes, devours all creatures and stretches himself (for sleep) on the wide expanse of water that covers the universe. Let him who entering Rahu's mouth drinketh Soma in the night and who becoming Swarbhanu devoureth Surya also, protect me! 4 The deities, who are mere infants and who have all sprung from thee after
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[paragraph continues] Brahman's creation, enjoy their respective shares (in sacrificial offerings). Let them (peacefully) enjoy those offerings made with Swaha and Swadha, and let them derive pleasure from those presents. I bow to them. 1 Let those Beings that are of the stature of the thumb and that dwell in all bodies, always protect and gratify me. 2 I always bow to those Beings who dwelling within embodied creatures make the latter cry in grief without themselves crying in grief, and who gladden them without themselves being glad. I always bow to those Rudras who dwell in rivers, in oceans, in hills and mountains, in mountain-caves, in the roots of trees, in cow-pens, in inaccessible forests, in the intersections of roads, in roads, in open squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in stables, in car-sheds, in deserted gardens and houses, in the five primal elements, and in the cardinal and subsidiary directions. I bow repeatedly unto them that dwell in the space amidst the Sun and the Moon, as also in rays of the Sun and the Moon, and them that dwell in the nether regions, and them that have betaken themselves to Renunciation and other superior practices for the sake of the Supreme. 3 I bow always unto them that are unnumbered, that are unmeasured, and that have no form, unto those Rudras, that is, that are endued with infinite attributes. Since thou, O Rudra, art the Creator of all creatures, since, O Hara, thou art the Master of all creatures, and since thou art the indwelling Soul of all creatures, therefore wert thou not invited by me (to my Sacrifices). Since thou art He who is adored in all sacrifices with plentiful gifts, and since it is Thou that art the Creator of all things, therefore I did not invite thee. Or, perhaps, O god, stupefied by thy subtile illusion I failed to invite thee. Be gratified with me, blessed by thyself, O Bhava, with me possessed by the quality of Rajas. My Mind, my Understanding, and my Chitta all dwell in thee, O god!
"Hearing these adorations, that Lord of all creatures, viz., Mahadeva, ceased (to think of inflicting further injuries on Daksha). Indeed, highly gratified, the illustrious deity addressed Daksha, saying, 'O Daksha of excellent vows, pleased have I been with these adorations of thine. Thou needst not praise me more. Thou shalt attain to my companionship. Through my grace, O progenitor of creatures, thou shalt earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas (in consequence of this one incomplete sacrifice of thine).
"Once more, Mahadeva, that thorough master of words, addressed Daksha and said unto him these words fraught with high consolation, 'Be thou the foremost of all creatures in the world. Thou shouldst not, O Daksha, entertain any feelings of grief for these injuries inflicted on thy Sacrifice. It has been
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seen that in former Kalpas too I had to destroy thy Sacrifice. 1 O thou of excellent vows, I shall grant thee again some more boons. Take them from me. Dispelling this cheerlessness that overspreads thy face, listen to me with undivided attention. With the aid of arguments addressed to reason the deities and the Danavas have extracted from the Vedas consisting of six branches and from the system of Sankhya and Yoga a creed in consequence of which they have practised the austerest penances for many long years. The religion, however, which I have extracted, is unparalleled, and productive of benefits on every side. It is open to men in all modes of life to practise it. It leads to Emancipation. It may be acquired in many years or through merit by persons who have restrained their senses. It is shrouded in mystery. They that are divested of wisdom regard it as censurable. It is opposed to the duties laid down in respect of the four orders of men and the four modes of life, and agrees with those duties in only a few particulars. They that are well-skilled in the science of (drawing) conclusions (from premises) can understand its propriety: and they who have transcended all the modes of life are worthy of adopting it. In days of yore, O Daksha, this auspicious religion called Pasupata had been extracted by me. The proper observance of that religion produces immense benefits. Let those benefits be thine, O highly blessed one! Cast off this fever of thy heart.' Having said these words, Mahadeva, with his spouse (Uma) and with all his attendants disappeared from the view of Daksha of immeasurable prowess. He who would recite this hymn that was first uttered by Daksha or who would listen to it when recited by another, would never meet with the smallest evil and would attain to a long life. Indeed, as Siva is the foremost of all the deities, even so is this hymn, agreeable with the Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom, happiness, pleasure, profit, and wealth, as also those desirous of learning, should listen with feelings of devotion to the recital of this hymn. One suffering from disease, one distressed by pain, one plunged into melancholy, one afflicted by thieves or by fear, one under the displeasure of the king in respect of his charge, becomes freed from fear (by listening or reciting this hymn). By listening to or reciting this hymn, one, in even this earthly body of his, attains to equality with the spirits forming the attendants of Mahadeva. One becomes endued with energy and fame, and cleansed of all sin (through the virtue of this hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create disturbances in his house where this hymn is recited. That woman, again, who listens to this hymn with pious faith, observing the while the practices of Brahmacharya, wins worship as a goddess in the family of her sire and that of her husband. 2 All the acts of that person become always crowned with success who listens or recites with rapt attention to the whole of this hymn. In consequence of the recitation of this hymn all the wishes one forms in one's mind and all the wishes one clothes in words become crowned
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with fruition. That man obtains all objects of enjoyment and pleasure and all things that are wished for by him, who, practising self-restraint, makes according to due rites offerings unto Mahadeva, Guha, Uma, and Nandi, and after that utters their names without delay, in proper order and with devotion. Such a man, departing from this life, ascends to heaven, and has never to take birth among the intermediate animals or birds. This was said even by the puissant Vyasa, the son of Parasara.'"

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Footnotes

319:1 Every worshipper of Mahadeva must fill his mouth with air and then, shutting his lips, strike his cheeks, letting the air gently out at each stroke, and helping it with air from the lungs for keeping the current steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom. Mahadeva is himself fond of this music and is represented as often making ???.
320:1 Vrisha is explained by the commentator as vrishti-kartri; Vrishya as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as Nityagamanasila; Danda as Niyantri.
320:2 Godhead is frequently likened to anahatasavda or sound not perceptible by the ear, or sound in its nascent state.
320:3 Huns are mystic sounds that stand as emblems for various things. 'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'
320:4 In Sacrifice the butter is poured with mantras into the mouth of a selected Brahmana who represents the gods, and into also the sacred fire. What is said here is that the great god is of the form of that Brahmana and of the sacred fire.
321:1 This alludes to the sports of Krishna in the groves of Vrinda with the rustic children who were his companions.
321:2 The sacred stream of the Ganges, issuing out of Vishnu's feet, is held by Brahman in his Kamandalu or jar. Thence it issues out, and coursing through the heavens fall down on the head of Siva, for Siva alone is mighty enough to bear that fall. The matted locks of Siva bear the mark of the fall. This six well-known acts here referred to are Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e., performing sacrifices, assisting at the sacrifices of others, studying, teaching, making gifts, and accepting gifts). The three acts in which Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the third, and the fifth in the above enumeration).
321:3 The commentator explains that by Sankhya the speaker means 'the propounder of the sceptical philosophy.' By Sankhya-mukhya which I render, 'the foremost of Sankhyas' is meant 'follower of the theistic philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.
321:4 'That hast a car and that hast no car' means, as the commentator explains, 'capable of coursing, without obstruction, through Water, Fire, Wind, and Space.'
321:5 Isana is 'much desired' or 'much coveted by all persons.'
322:1 i.e., thou createst and destroyest these repeatedly or settest them in motion.
322:2 These are syllables with all singers of the Samans utter for lengthening short words in order to keep up the metre.
322:3 i.e., He who is adored in these hymns is thyself and no other.
323:1 These are the ten colours known to the Rishis.
323:2 Lohitantargata-drishtih is explained by the commentator as Lohita antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze is upon his soul, i.e., one who is engaged in Samadhi.
323:3 Chalachalah is explained as exceedingly chalah or swift. Achalah is nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the swift, or swifter than the swiftest.
324:1 The great god is a fish wandering in the waters, i.e., as Jiva wanders in space; he is a fish in the net, i.e., as Jiva, invested with Darkness or Illusion, is obliged to take birth.
324:2 Meghakala is the time when clouds appear, i.e., the time of the universal deluge. Samvartaka and Valahaka are the two clouds that appear on the occasion of the universal destruction.
324:3 Mili-Mili is explained by the commentator differently. According to him, one connected with all things as cause is Mili. It is duplicated to show that Siva is always so. I prefer taking the word as meaning 'cause of causes.' 'The bearer of Danda, with, again, a bald head' is a Paramahansa, i.e., one who has renounced the world and its ways.
324:4 The four Sacrificial fires are Treta, Avasathya, Dakshina, and Sahya.
324:5 Silpika is one who is not well-skilled, or is ill-skilled, in the arts. It implies a common artisan.
324:6 Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman Sandhatri is he who joins all things into one; the second Vidhatri means the designer of destinies.
325:1 The identity of Maheswara with Narayana or Krishna is here preached. In his incarnation of Krishna, Vishnu sported with the children of the cowherds of Vrinda and sportively lowed as a cow. He also protected the kine of Vrinda from floods, poison, etc. Govrisheswara is Nandi, the attendant of Mahadeva.
325:2 The word Go in Gomargah is used to signify the senses.
325:3 Durvaranah is explained by the commentator as 'irresistible when coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy form of Amrita.' Durdharshah is incapable of being frightened. Durvishah is incapable of being measured.
325:4 Vishagnipah is drinker of poison and fire. Siva is represented as the acceptor of all things that are rejected by others. In this consists his true divinity, for to the Deity nothing in the universe can be unacceptable or worthy of being cast off. The ashes of the funeral pyre are p. 326 his, the poison produced by the churning of the ocean was his. He saved the universe by swallowing the poison on that occasion.
326:1 Tushitadyapah is the correct reading. Thou protectest him who is the adya of the tushita, i.e., thou protectest Brahman himself.
326:2 The commentator explains that what is meant by Mahadeva's staying 'alone' is that he is the knower, the known, and knowledge. 'On the other side of the ocean' means 'on the other side of desire and attachment, etc.' 'Overwhelming many thousands of persons' means overwhelming all creatures,' i.e., transcending them by his energy and knowledge.
326:3 Of course, Yogins are spoken of.
326:4 The eclipses of both the Moon and the Sun are caused, according to the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain well-known intervals. Rahu is an Asura whose head only is still alive. Vide Adi Parva, On Churning of the Ocean.
327:1 Garbhah means embryos or infants in the womb. The deities ere referred to by this word, for they are embryos that have been born in Mahadeva, Patitah has twattah understood after it. Anu means 'after' i.e., 'after Brahman's creation.'
327:2 These Beings are Rudras or portions of the great Rudra.
327:3 Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and other superior practices. Tasmai is 'for the sake of That,' i.e., for Iswarah.
328:1 Hence in this, the present Kalpa too, I am obliged to do the same, for all Kalpas must be similar in respect of the events that transpire in them.
328:2 Matri-pakshe seems to be a misreading for bhartripakshe.

 

 

 

Book 12
Chapter 286

 

 

 

 1 [parāṣara]
      pitā sukhāyo guravaḥ striyaś ca; na nirguṇā nāma bhavanti loke
      ananyabhaktāḥ priyavādinaś ca; hitāś ca vaśyāś ca tathaiva rājan
  2 pitā paraṃ daivataṃ mānavānāṃ; mātur viśiṣṭaṃ pitaraṃ vadanti
      jñānasya lābhaṃ paramaṃ vadanti; jitendriyārthāḥ param āpnuvanti
  3 raṇājire yatra śarāgnisaṃstare; nṛpātmajo ghātam avāpya dahyate
      prayāti lokān amaraiḥ sudurlabhān; niṣevate svargaphalaṃ yathāsukham
  4 śrāntaṃ bhītaṃ bhraṣṭa śastraṃ rudantaṃ; parāṅmukhaṃ paribarhaiś ca hīnam
      anudyataṃ rogiṇaṃ yācamānaṃ; na vai hiṃsyād bālavṛddhau ca rājan
  5 paribarhaiḥ susaṃpannam udyataṃ tulyatāṃ gatam
      atikrameta nṛpatiḥ saṃgrāme kṣatriyātmajam
  6 tulyād iha vadhaḥ śreyān viśiṣṭāc ceti niścayaḥ
      nihīnāt kātarāc caiva nṛpāṇāṃ garhito vadhaḥ
  7 pāpāt pāpasamācārān nihīnāc ca narādhipa
      pāpa eva vadhaḥ prokto narakāyeti niścayaḥ
  8 na kaś cit trāti vai rājan diṣṭānta vaśam āgatam
      sāvaśeṣāyuṣaṃ cāpi kaś cid evāpakarṣati
  9 snigdhaiś ca kriyamāṇāni karmāṇīha nivartayet
      hiṃsātmakāni karmāṇi nāyur icchet parāyuṣā
  10 gṛhasthānāṃ tu sarveṣāṃ vināśam abhikāṅkṣitām
     nidhanaṃ śobhanaṃ tāta pulineṣu kriyāvatām
 11 āyuṣi kṣayam āpanne pañcatvam upagacchati
     nākāraṇāt tad bhavati kāraṇair upapāditam
 12 tathā śarīraṃ bhavati dehād yenopapāditam
     adhvānaṃ gatakaś cāyaṃ prāptaś cāyaṃ gṛhād gṛham
 13 dvitīyaṃ kāraṇaṃ tatra nānyat kiṃ cana vidyate
     tad dehaṃ dehināṃ yuktaṃ mokṣabhūteṣu vartate
 14 sirā snāyv asthi saṃghātaṃ bībhatsā medhya saṃkulam
     bhūtānām indriyāṇāṃ ca guṇānāṃ ca samāgatam
 15 tvag antaṃ deham ity āhur vidvāṃso 'dhyātmacintakāḥ
     punair api parikṣīṇaṃ śarīraṃ martyatāṃ gatam
 16 śarīriṇā parityaktaṃ niśceṣṭaṃ gatacetanam
     bhūtaiḥ prakṛtam āpannais tato bhūmau nimajjati
 17 bhāvitaṃ karmayogena jāyate tatra tatra ha
     idaṃ śarīraṃ vaideha mriyate yatra tatra ha
     tat svabhāvo 'paro dṛṣṭo visargaḥ karmaṇas tathā
 18 na jāyate tu nṛpate kaṃ cit kālamayaṃ punaḥ
     paribhramati bhūtātmā dyām ivāmbudharo mahān
 19 sa punar jāyate rājan prāpyehāyatanaṃ nṛpa
     manasaḥ paramo hy ātmā indriyebhyaḥ paraṃ manaḥ
 20 dvividhānāṃ ca bhūtānāṃ jaṅgamāḥ paramā nṛpa
     jaṅgamānām api tathā dvipadāḥ paramā matāḥ
     dvipadānām api tathā dvijā vai paramāḥ smṛtāḥ
 21 dvijānām api rājendra prajñāvantaḥ parā matāḥ
     prājñānām ātmasaṃbuddhāḥ saṃbuddhānām amāninaḥ
 22 jātam anveti maraṇaṃ nṛṇām iti viniścayaḥ
     antavanti hi karmāṇi sevante guṇataḥ prajāḥ
 23 āpanne tūttarāṃ kāṣṭhāṃ sūrye yo nidhanaṃ vrajet
     nakṣatre ca muhūrte ca puṇye rājan sa puṇyakṛt
 24 ayojayitvā kleśena janaṃ plāvya ca duṣkṛtam
     mṛtyunāprākṛteneha karmakṛtvātmaśaktitaḥ
 25 viṣam udbandhanaṃ dāho dasyu hastāt tathā vadhaḥ
     daṃstribhyaś ca paśubhyaś ca prākṛto vadha ucyate
 26 na caibhiḥ puṇyakarmāṇo yujyante nābhisaṃdhijaiḥ
     evaṃvidhaiś ca bahubhir aparaiḥ prākṛtair api
 27 ūrdhvaṃ hitvā pratiṣṭhante prānāḥ puṇyakṛtāṃ nṛpa
     madhyato madhyapuṇyānām adho duṣkṛta karmaṇām
 28 ekaḥ śatrur na dvitīyo 'sti śatrur; ajñānatulyaḥ puruṣasya rājan
     yenāvṛtaḥ kurute saṃprayukto; ghorāṇi karmāṇi sudāruṇāni
 29 prabodhanārthaṃ śrutidharmayuktaṃ; vṛdddhān upāsyaṃ ca bhaveta yasya
     prayatnasādhyo hi sa rājaputra; prajñāśareṇonmathitaḥ paraiti
 30 adhītya vedāṃs tapasā brahmacārī; yajñāñ śaktyā saṃnisṛjyeha pañca
     vanaṃ gacchet puruṣo dharmakāmaḥ; śreyaś citvā sthāpayitvā svavaṃśam
 31 upabhogair api tyaktaṃ nātmānam avasādayet
     candālatve 'pi mānuṣyaṃ sarvathā tāta durlabham
 32 iyaṃ hi yoniḥ prathamā yāṃ prāpya jagatīpate
     ātmā vai śakyate trātuṃ karmabhiḥ śubhalakṣaṇaiḥ
 33 kathaṃ na vipranaśyema yonīto 'syā iti prabho
     kurvanti dharmaṃ manujāḥ śrutiprāmānya darśanāt
 34 yo durlabhataraṃ prāpya mānuṣyam iha vai naraḥ
     dharmāvamantā kāmātmā bhavet sa khalu vañcyate
 35 yas tu prītipurogeṇa cakṣuṣā tāta paśyati
     dīpopamāni bhūtāni yāvad arcir na naśyati
 36 sāntvenānupradānena priyavādena cāpy uta
     samaduḥkhasukho bhūtvā sa paratra mahīyate
 37 dānaṃ tyāgaḥ śobhanā mūrtir adbhyo; bhūyaḥ plāvyaṃ tapasā vai śarīram
     sarasvatī naimiṣapuṣkareṣu; ye cāpy anye puṇyadeśāḥ pṛthivyām
 38 gṛheṣu yeṣām asavaḥ patanti; teṣām atho nirharanaṃ praśastam
     yānena vai prāpanaṃ ca śmaśāne; śaucena nūnaṃ vidhinā caiva dāhaḥ
 39 iṣṭiḥ puṣṭir yajanaṃ yājanaṃ ca; dānaṃ puṇyānāṃ karmaṇāṃ ca prayogaḥ
     śaktyā pitryaṃ yac ca kiṃ cit praśastaṃ; sarvāṇy ātmārthe mānavo yaḥ karoti
 40 dharmaśāstrāṇi vedāś ca ṣaḍaṅgāni narādhipa
     śreyaso 'rthe vidhīyante narasyākliṣṭa karmaṇaḥ
 41 [bhī]
     evad vai sarvam ākhyātaṃ muninā sumahātmanā
     videharājāya purā śreyaso 'rthe narādhipa

SECTION CCLXXXVI

"Yudhishthira said, 'Tell me, O grandsire, what is Adhyatma with respect to man and whence it arises.'
"Bhishma said, 'Aided by the science of Adhyatma one may know everything. It is, again, superior to all things. I shall, with the help of my intelligence, explain to thee that Adhyatma about which thou askest me. Listen, O son, to my explanation. Earth, Wind, Space, Water, and Light forming the fifth, are the great essences. These are (the causes of) the origin and the destruction of all creatures. The bodies of living creatures (both subtile and gross), O bull of Bharata's race, are the result of the combination of the virtues of these five. Those virtues (whose combinations produce the bodies of creatures) repeatedly start into existence and repeatedly merge into the original cause of all things, viz., the Supreme Soul. 1 From those five primal essences are created all creatures, and into those five great elements all creatures resolve themselves, repeatedly, like the infinite waves of the Ocean rising from the Ocean and subsiding into that which causes them. As a tortoise stretches forth its legs and withdraws them again into itself, even so the infinite number of creatures spring from (and enter) these five great fixed essences. Verily, sound springs from Space, and all dense matter is the attribute of earth. Life is from Wind. Taste is from Water. Form is said to be the property of Light. The entire mobile and immobile universe is thus these five great essences existing together in various proportions. When Destruction comes, the infinite diversity of creatures resolve themselves into those five, and once more, when Creation begins, they spring from the same five. The Creator places in all creatures the same five great essences in proportions that He thinks proper. Sound, the ears, and all cavities,--these three,--have Space for their producing cause. Taste, all watery or juicy substances, and the tongue, are said to be the properties of water. Form, the eye, and the digestive fire in the stomach, are said to partake of the nature of
p. 330
[paragraph continues] Light. Scent, the organ of smelling, and the body, are the properties of earth. Life, touch, and action are said to be the properties of Wind. I have thus explained to thee, O king, all the properties of the five primal essences. Having created these, the Supreme Deity, O Bharata, united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions, and Mind forming the sixth. 1 That which is called the Understanding dwells in the interior of what thou seest above the soles of the feet and below the crown of the head. In man the senses (of knowledge) are five. The sixth (sense) is the Mind. The seventh is called the Understanding. The Kshetrajna or Soul is the eighth. The senses and that which is the Actor should be ascertained by apprehension of their respective functions. The conditions or states called Sattwa, Rajas, and Tamas, depend upon the senses for their refuge or formation. The senses exist for simply seizing the impressions of their respective objects. The Mind has doubt for its function. The Understanding is for ascertainment. The Kshetrajna is said to be only an inactive witness (of the functions of the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these attributes direct the Understanding. The Understanding is the senses and the five fore-mentioned attributes. 2 When the Understanding is wanting, the senses with the mind, and the five other attributes (viz., Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the Understanding sees is called the eye. When the Understanding hears, it is called the ear. When she smells, she becomes the sense of scent; and when she tastes the various objects of taste, she comes to be called by the name of tongue. When again she feels the touch of the various objects of touch, she becomes the sense of touch. It is the Understanding that becomes modified diversely and frequently. When the Understanding desires anything, she becomes Mind. The five senses with the Mind, which separately constitute the foundations (of the Understanding), are the creations of the Understanding. They are called Indriyas. When they become stained, the Understanding also becomes stained. 3 The Understanding, dwelling in Jiva, exists in three states. Sometimes she obtains joy; sometimes she indulges in grief; and sometimes she exists in a state that is neither pleasure nor pain. Having for her essence these conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding resolves through these three states. 4 As the lord of rivers, viz., the surging Ocean, always keeps within his continents, even so the Understanding, which exists in connection with the (three)
p. 331
states, exists in the Mind (including the senses). When the state of Rajas is awakened, the Understanding becomes modified into Rajas. Transport of delight, joy, gladness, happiness, and contentedness of heart, these, when somehow excited, are the properties of Sattwa. Heart-burning, grief, sorrow, discontentedness, and unforgivingness, 1 arising from particular causes, are the result of Rajas. Ignorance, attachment and error, heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep, and procrastination,--these, when brought about by particular causes, are the properties of Tamas. Whatever state of either body or mind, connected with joy or happiness, arises, should be regarded as due to the state of Sattwa. Whatever, again, is fraught with sorrow and is disagreeable to oneself should be regarded as arising from Rajas. Without commencing any such act, one should turn one's attention to it (for avoiding it). Whatever is fraught with error or stupefaction in either body or mind, and is inconceivable and mysterious, should be known as connected with Tamas. Thus, have I explained to thee that things in this world dwell in the Understanding. By knowing this one becomes wise. What else can be the indication of wisdom? Know now the difference between these two subtile things, viz., Understanding and Soul. One of these, viz., the Understanding, creates attributes. The other, viz., the Soul, does not create them. Although they are, by nature, distinct from each other, yet they always exist in a state of union. A fish is different from the water in which it dwells, but the fish and the water must exist together. The attributes cannot know the Soul. The Soul, however, knows them. They that are ignorant regard the Soul as existing in a state of union with the attributes like qualities existing with their possessors. This, however, is not the case, for the Soul is truly only an inactive Witness of everything. The Understanding has no refuge. 2 That which is called life (involving the existence of the Understanding) arises from the effects of the attributes coming together. Others (than these attributes which are created by the Understanding), acting as causes, create the Understanding that dwells in the body. No one can apprehend the attributes in their real nature or form of existence. The Understanding, as already said, creates the attributes. The Soul simply beholds them (as an inactive Witness). This union that exists between the Understanding and the Soul is eternal. The indwelling Understanding apprehends all things through the Senses which are themselves inanimate and unapprehending. Really the senses are only like lamps (that throw their light for discovering objects to others without themselves being able to see them). Even this is the nature (of the Senses, the Understanding, and the Soul). Knowing this, one should live cheerfully, without yielding to either grief or joy. Such a man is said to be beyond the influence of pride. That the Understanding creates all these attributes is due to her own nature,--even as a spider weaves threads in
p. 332
consequence of her own nature. These attributes should be known as the threads the spider weaves. When destroyed, the attributes do not cease to exist; their existence ceases to be visible. When, however, a thing transcends the ken of the senses, its existence (or otherwise) is affirmed by inference. This is the opinion of one set of persons. Others affirm that with destruction the attributes cease to be. Untying this knotty problem addressed to the understanding and reflection, and dispelling all doubt, one should cast off sorrow and live in happiness. 1 As men unacquainted with its bottom become distressed when they fall upon this earth which is like a river filled with the waters of stupefaction, even so is that man afflicted who falls away from that state in which there is a union with the Understanding. 2 Men of knowledge, however, conversant with Adhyatma and armed with fortitude, are never afflicted, because they are capable of crossing to the other shore of those waters. Indeed, Knowledge is an efficient raft (in that river). Men of knowledge have not to encounter those frightful terrors which alarm them that are destitute of knowledge. As regards the righteous, none of them attains to an end that is superior to that of any other person amongst them. Indeed, the righteous show, in this respect, an equality. As regards the man of Knowledge, whatever acts have been done by him in past times (while he was steeped in Ignorance) and whatever acts fraught with great iniquity he does (after attainment of Knowledge), he destroys both by Knowledge as his sole means. Then again, upon the attainment of Knowledge he ceases to perpetrate these two evils, viz., censuring the wicked acts of others and doing any wicked acts himself under the influence of attachment.'" 3

---

Footnotes

329:1 By gunah which I have rendered 'virtues,' is, of course, intended all that constitute the body, including mind and understanding, all, in fact, that become the accompaniments of the Soul.
330:1 Karma-buddhi is to be taken as one. It means the consciousness or apprehension of functions. Each sense or organ instinctively knows what its object is and apprehends that object immediately. This apprehension of its own functions, which every sense possesses, is here designated as Karma-buddhi. Mana-shashththani here simply means 'mind completing the tale of six.' It has no reference to the five senses having the mind for the sixth, for the senses have already, been named in the previous verses.
330:2 Acts here means the acts of past lives, or the desire dwelling in an incipient form, due to the acts of past lives. The commentator explains that the cha in the second line means the five attributes indicated in the first line.
330:3 The word Buddhya in the first line is taken by the commentator as an instrumental and not as a genitive. Hence he takes it that Kalpitani is understood after it.
330:4 i.e., occupies them one after another.
331:1 Murti is a misreading for apurti or discontentedness. The Burdwan translator retains murti in his Bengali version. It is not clear which reading K.P. Singha adopts. The Bengali substitute he gives is murchccha or stupefaction.
331:2 i.e., there are no materials of which it is constituted. Hence Sattwa or Buddhi has no asrayah or upadana.
332:1 What the speaker inculcates in verses 41 and 42 is this: some are of opinion that with the apparent destruction of the body, the attributes that make up the body do not cease to exist. It is true that they cease to become apprehensible by the senses; but then, though removed from the ken of the senses, their existence may be affirmed by inference. The argument is that, if destroyed, their reappearance would be impossible. The reappearance, however, is certain. (For rebirth is a doctrine that is believed to be a solemn truth requiring no argument to prove it). Hence, the attributes, when apparently destroyed, do continue to exist. They are regarded as then inhering in the linga or subtile body. The counter opinion is that, when destroyed, they are destroyed for ever. The latter opinion is condemned by the speaker.
332:2 In the second line the word is Gadhamavidwansah, i.e., 'ignorant of its bottom or depth.' K.P. Singha gives the meaning correctly, without translating the verse literally, The Burdwan translator makes nonsense of it. Both however, wrongly take agadha as the final word in yathagadha, forgetting that agadham is a masculine adjective incapable of qualifying nadim which is feminine. Ayam is Jiva. The last clause is to be taken as buddhiyogam anuprachyuta ayam tatha.
332:3 This is not a difficult verse, yet both the vernacular translators have misunderstood it. What is said in the first line is this: yat vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the finite verbs have jnanin (the man of knowledge) for their nominative understood. Dushyati means nasyati or destroys. The meaning then is that the man of Knowledge destroys his sinful acts of both this and past lives. The commentator cites the well-known simile of the lotus leaf not being drenched or soaked with water even when dipped in water. Now, this is that unseen fruit of Knowledge. In the second line, the visible fruits are indicated. The man of Knowledge refrains from censuring the wicked acts of others and from perpetrating any wicked act himself. Yat cha dushyati means yat parakritam p. 333 anishtam dushyati or nindati, yat karoti means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti, the reason being dwaitadarsana-bhavah. Such a man truly regards the universe as identifiable with himself.

 

 

Book 12
Chapter 287

 

 

 

 1 [bhī]
      punar eva tu papraccha janako mithilādhipaḥ
      parāśaraṃ mahātmānaṃ dharme paramaniścayam
  2 kiṃ śreyaḥ kā gatir brahman kiṃ kṛtaṃ na vinaśyati
      kva gato na nivarteta tan me brūhi mahāmune
  3 [parā]
      asaṅgaḥ śreyaso mūlaṃ jñānaṃ jñānagatiḥ parā
      cīrṇaṃ tapo na pranaśyed vāpaḥ kṣetre na naśyati
  4 chittvādharmamayaṃ pāśaṃ yadā dharme 'bhirajyate
      dattvābhaya kṛtaṃ dānaṃ tadā siddhim avāpnuyāt
  5 yo dadāti sahasrāṇi gavām aśvaśatāni ca
      abhayaṃ sarvabhūtebhyas tad dānam ativartate
  6 vasan viṣayamadhye 'pi na vasaty eva buddhimān
      saṃvasaty eva durbuddhir asatsu viṣayeṣv api
  7 nādharmaḥ śliṣyate prājñam āpaḥ puṣkara parṇavat
      aprājñam adhikaṃ pāpaṃ śliṣyate jatu kāṣṭhavat
  8 nādharmaḥ kāraṇāpekṣī kartāram abhimuñcati
      kartā khalu yathākālaṃ tat sarvam abhipadyate
      na bhidyante kṛtātmāna ātmapratyaya darśinaḥ
  9 buddhikarmendriyāṇāṃ hi pramatto yo na budhyate
      śubhāśubheṣu saktātmā prāpnoti sumahad bhayam
  10 vītarāgo jitakrodhaḥ samyag bhavati yaḥ sadā
     viṣaye vartamāno 'pi na sa pāpena yujyate
 11 maryādāyāṃ dharmasetur nibaddho naiva sīdati
     puṣṭasrota ivāyattaḥ sphīto bhavati saṃcayaḥ
 12 yathā bhānugataṃ tejo maniḥ śuddhaḥ samādhinā
     ādatte rājaśārdūla tathā yogaḥ pravartate
 13 yathā tilānām iha puṣpasaṃśrayāt; pṛthakpṛthag yāni guṇo 'tisaumyatām
     tathā narāṇāṃ bhuvi bhāvitātmanāṃ; yathāśrayaṃ sattvaguṇaḥ pravartate
 14 jahāti dārān ihate na saṃpadaḥ; sadaśvayānaṃ vividhāś ca yāḥ kriyāḥ
     triviṣṭape jātamatir yadā naras; tadāsya buddhir viṣayeṣu bhidyate
 15 prasaktabuddhir viṣayeṣu yo naro; yo budhyate hy ātmahitaṃ kadā cana
     sa sarvabhāvānugatena cetasā; nṛpāmiṣeṇeva jhaṣo vikṛṣyate
 16 saṃghātavān martyalokaḥ parasparam apāśritaḥ
     kadalī garbhaniḥsāro naur ivāpsu nimajjati
 17 na dharmakālaḥ puruṣasya niścito; nāpi mṛtyuḥ puruṣaṃ pratīkṣate
     kriyā hi dharmasya sadaiva śobhanā; yadā naro mṛtyumukhe 'bhivartate
 18 yathāndhaḥ svagṛhe yukto hy abhyāsād eva gacchati
     tathāyuktena manasā prājño gacchati tāṃ gatim
 19 maraṇaṃ janmani proktaṃ janma vai maraṇāśritam
     avidvān mokṣadharmeṣu baddhobhramati cakravat
 20 yathā mṛṇālo 'nugatam āśu muñcati kardamam
     tathātmā puruṣasyeha manasā parimucyate
     manaḥ pranayate ''tmānaṃ sa enam abhiyuñjati
 21 parārthe vartamānas tu svakāryaṃ yo 'bhimanyate
     indriyārtheṣu saktaḥ san svakāryāt parihīyate
 22 adhas tiryaggatiṃ caiva svarge caiva parāṃ gatim
     prāpnoti svakṛtair ātmā prājñasyehetarasya ca
 23 mṛn maye bhājane pakve yathā vai nyasyate dravaḥ
     tathā śarīraṃ tapasā taptaṃ viṣayam aśnute
 24 viṣayān aśnute yas tu na sa bhokṣyaty asaṃśayam
     yas tu bhogāṃs tyajed ātmā sa vai bhoktuṃ vyavasyati
 25 nīhāreṇa hi saṃvītaḥ śiśnodara parāyanaḥ
     jātyandha iva panthānam āvṛtātmā na budhyate
 26 vaṇig yathā samudrād vai yathārthaṃ labhate dhanam
     tathā martyārṇave jantoḥ karma vijñānato gatiḥ
 27 ahorātra maye loke jarā rūpeṇa saṃcaran
     mṛtyur grasati bhūtāni pavanaṃ pannago yathā
 28 svayaṃ kṛtāni karmāṇi jāto jantuḥ prapadyate
     nākṛtaṃ labhate kaś cit kiṃ cid atra priyāpriyam
 29 śayānaṃ yāntam āsīnaṃ pravṛttaṃ viṣayeṣu ca
     śubhāśubhāni karmāṇi prapadyante naraṃ sadā
 30 na hy anyat tīram āsādya punas tartuṃ vyavasyati
     durlabho dṛśyate hy asya vinipāto mahārṇave
 31 yathā bhārāvasaktā hi naur mahāmbhasi tantunā
     tathā mano 'bhiyogād vai śarīraṃ pratikarṣati
 32 yathā samudram abhitaḥ saṃsyūtāḥ sarito 'parāḥ
     tathādyā prakṛtir yogād abhisaṃsyūyate sadā
 33 snehapāśair bahuvibhair āsaktamanaso narāḥ
     prakṛtiṣṭhā viṣīdanti jale saikata veśmavat
 34 śarīragṛha saṃsthasya śaucatīrthasya dehinaḥ
     buddhimārga prayātasya sukhaṃ tv iha paratra ca
 35 vistarāḥ kleśasaṃyuktāḥ saṃkṣepās tu sukhāvahāḥ
     parārthaṃ vistarāḥ sarve tyāgam ātmahitaṃ viduḥ
 36 saṃkalpajo mitravargo jñātayaḥ kāraṇātmakāḥ
     bhāryā dāsāś ca putrāś ca svam artham anuyuñjate
 37 na mātā na pitā kiṃ cit kasya cit pratipadyate
     dānapathyodano jantuḥ svakarmaphalam aśnute
 38 mātāputraḥ pitā bhrātā bhāryā mitra janas tathā
     aṣṭāpada padasthāne tv akṣamudreva nyasyate
 39 sarvāṇi karmāṇi purā kṛtāni; śubhāśubhāny ātmano yānti jantor
     upasthitaṃ karmaphalaṃ viditvā; buddhiṃ tathā codayate 'ntarātmā
 40 vyavasāyaṃ samāśritya sahāyān yo 'dhigacchati
     na tasya kaś cid ārambhaḥ kadā cid avasīdati
 41 advaidha manasaṃ yuktaṃ śūraṃ dhīraṃ vipaścitam
     na śrīḥ saṃtyajate nityam ādityam iva raśmayaḥ
 42 āstikya vyavasāyābhyām upāyād vismayād dhiyā
     yam ārabhaty anindyātmā na so 'rthaḥ pariṣīdati
 43 sarvaiḥ svāni śubhāśubhāni niyataṃ karmāṇi jantuḥ svayaṃ; garbhāt saṃppratipadyate tad ubhayaṃ yat tena pūrvaṃ kṛtam
     mṛtyuś cāparihāravān samagatiḥ kālena viccheditā; dāroś cūrṇam ivāśmasāravihitaṃ karmāntikaṃ prāpayet
 44 svarūpatām ātmakṛtaṃ ca vistaraṃ; kulānvayaṃ dravyasamṛddhi saṃcayam
     naro hi sarvo labhate yathākṛtaṃ; śubhaśubhenātma kṛtena karmaṇā
 45 [bhī]
     ity ukto janako rājan yathātathyaṃ manīsinā
     śrutvā dharmavidāṃ śreṣṭhaḥ parāṃ mudam avāpa ha

 

SECTION CCLXXXVII

"Yudhishthira said, 'Living creatures always stand in fear of sorrow and death. Tell me, O grandsire, how the occurrence of these two may be prevented.'
"Bhishma said, 'In this connection, O Bharata, is cited the old narrative of the discourse between Narada and Samanga.'
"Narada said, '(While others salute their superiors by only a bend of the head) thou salutest thy superiors by prostrating thyself on the ground till thy chest comes into contact with the ground. Thou seemest to be engaged in crossing (the river of life) with thy hands. 1 Thou seemest to be always free from sorrow and exceedingly cheerful. I do not see that thou hast the least anxiety. Thou art always content and happy and thou seemest to sport (in felicity) like a child.'
"Samanga said, 'O giver of honours, I know the truth about the Past, the Present, and the Future. Hence I never become cheerless. 2 I know also what the beginning of acts is in this world, what the accession of their fruits, and how varied are those fruits. Hence I never yield to sorrow. 3 Behold, the illiterate, the destitute, the prosperous, O Narada, the blind, idiots and madmen, and ourselves also, all live. 4 These live by virtue of their acts of past lives. The very deities, who exist freed from diseases, exist (in that state) by virtue of their past acts. The strong and the weak, all, live by virtue of past acts. It is fitting, therefore, that thou shouldst hold us in esteem. The owners of thousands live. The owners of hundreds also live. They that are overwhelmed with sorrow live. Behold, we too are living! When we, O Narada, do not give way to grief, what can the practice of the duties (of religion) or the observance of (religious) acts do to us? And since all joys and sorrows also are not unending, they are, therefore, unable to agitate us at all. 5 That for which men
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are said to be wise, indeed, the very root of wisdom, is the freedom of the senses from error. It is the senses that yield to error and grief. One whose senses are subject to error can never be said to have attained wisdom. That pride which is indulged in by a man subject to error is only a form of the error to which he is subject. As regards the man of error, he has neither this world nor the next. It should be remembered that griefs do not last for ever and that happiness cannot be had always. 1 Worldly life with all its vicissitudes and painful incidents, one like me would never adopt. Such a one would not care for desirable objects of enjoyments, and would not think at all of the happiness their possession may bring about, or, indeed, of the griefs that present themselves. 2 One capable of resting on one's own self would never covet the possessions of others; would not think of gains unacquired, would not feel delighted at the acquisition of even immense wealth; and would not yield to sorrow at the loss of wealth. Neither friends, nor wealth, nor high birth, nor scriptural learning, nor mantras, nor energy, can succeed in rescuing one from sorrow in the next world. It is only by conduct that one can attain to felicity there. The Understanding of the man unconversant with Yoga can never be directed towards Emancipation. One unconversant with Yoga can never have happiness. Patience and the resolution to cast off sorrow, these two indicate the advent of happiness. Anything agreeable leads to pleasure. Pleasure induces pride. Pride, again, is productive of sorrow. For these reasons, I avoid all these. Grief, Fear, Pride,--these that stupefy the heart,--and also Pleasure and Pain, I behold as (an unconcerned) witness since my body is endued with life and moves about. 3 Casting off both wealth and pleasure, and thirst and error, I wander over the earth, freed from grief and every kind of anxiety of heart. Like one that has drunk nectar I have no fear, here or hereafter, of death, or iniquity, or cupidity, or anything of that kind. I have acquired this knowledge, O Brahmana, as the result of my severe and indestructible penances. It is for this reason, O Narada, that grief, even when it comes to me, does not succeed in afflicting me.'"

---

Footnotes

333:1 i.e., in even thy direst distress thou dependest on thyself. To cross the fearful river of life without a raft and with the aid of only one's bare arms implies great self-dependence.
333:2 That which did not exist and will not exist, exists not at the present moment. Everything, therefore, which is of the nature of asat is non-existent. Our sorrows are connected with the asat. Knowing this, I have cast off all sorrows.
333:3 I have understood that acts are for sorrow; that the fruits also of acts are for sorrow in spite of the apparent character of some; and that the fruits of acts are varied, sometimes other fruits appearing than those expected. Hence, I do not indulge in sorrow, for I avoid acts and do not grieve for not obtaining the fruits of acts or for the accession of fruits other than those apparently agreeable.
333:4 The sense is that we who avoid acts, are not dead; in fact, we live quite as others do; and those others, how unequally circumstanced! The Burdwan translator makes nonsense of the first line simple though it is.
333:5 Ignorance lies at the root of sorrow. By casting off ignorance, we have avoided sorrow. Hence, neither religion or religious acts such as Sacrifices, etc., can do us any good or harm. As regards happiness and misery again, these two cannot agitate us at all, since we know their value, both being ephemeral in comparison with the period for which we are to exist.
334:1 Hence, no one should indulge in pride, saying, 'I am happy,' nor yield to sorrow, saying, 'I am miserable.' Both happiness and misery are transitory. The man of wisdom should never suffer himself to be agitated by these transitory states of his mind.
334:2 The first word is read either as bhavatmakam or bhavatmakam. The first means samsararupam; the second, drisyatmakam.
334:3 I am obliged to behold them because I am a living being having a body, but then I behold them as an unconcerned witness.

 

Book 12
Chapter 288

 

 

 

1 [y]
      satyaṃ kṣamāṃ damaṃ prajñāṃ praśaṃsanti pitāmaha
      vidvāṃso manujā loke katham etan mataṃ tava
  2 [bhī]
      atra te vartayiṣye 'ham itihāsaṃ purātanam
      sādhyānām iha saṃvādaṃ haṃsasya ca yudhiṣṭhira
  3 haṃso bhūtvātha sauvarṇas tv ajo nityaḥ prajāpatiḥ
      sa vai paryeti lokāṃs trīn atha sādhyān upāgamat
  4 [sādhyā]
      śakune vayaṃ sma devā vai sādhyās tvām anuyujmahe
      pṛcchāmas tvāṃ mokṣadharmaṃ bhavaṃś ca kila mokṣavit
  5 śruto 'si naḥ paṇḍito dhīravādī; sādhu śabdaḥ patate te patatrin
      kiṃ manyase śreṣṭhatamaṃ dvija tvaṃ; kasmin manas te ramate mahātman
  6 tan naḥ kāryaṃ pakṣivarapraśādhi; yat kāryāṇāṃ manyase śreṣṭham ekam
      yatkṛtvā vai puruṣaḥ sarvabandhair; vimucyate vihagendreha śīghram
  7 [hamsa]
      idaṃ kāryam amṛtāśāḥ śṛṇomi; tapo damaḥ satyam ātmābhiguptiḥ
      granthīn vimucya hṛdayasya sarvān; priyāpriye svaṃ vaśam ānayīta
  8 nāruntudaḥ syān na nṛśaṃsavādī; na hīnataḥ param abhyādadīta
      yayāsya vācā para udvijeta; na tāṃ vaded ruśatīṃ pāpalokyām
  9 vāk sāyakā vadanān niṣpatanti; yair āhataḥ śocati rātryahāni
      parasya nāmarmasu te patanti; tān paṇḍito nāvasṛjet pareṣu
  10 paraś ced enam ativāda bānair; bhṛśaṃ vidhyec chama eveha kāryaḥ
     saṃroṣyamāṇaḥ pratimṛṣyate yaḥ; sa ādatte sukṛtaṃ vai parasya
 11 kṣepābhimānād abhiṣaṅga vyalīkaṃ; nigṛhṇāti jvalitaṃ yaś ca manyum
     aduṣṭaceto mudito 'nasūyuḥ; sa ādatte sukṛtaṃ vai pareṣām
 12 ākruśyamāno na vadāmi kiṃ cit; kṣamāmy ahaṃ tādyamānaś ca nityam
     śreṣṭhaṃ hy etat kṣamam apy āhur āryāḥ; satyaṃ tathaivārjavam ānṛśaṃsyam
 13 vedasyopaniṣat satyaṃ satyasyopaniṣad damaḥ
     damasyopaniṣan mokṣa etat sarvānuśāsanam
 14 vāco vegaṃ manasaḥ krodhavegaṃ; vivitsā vegam udaropastha vegam
     etān vegān yo viṣahaty udīrṇāṃs; taṃ manye 'haṃ brāhmaṇaṃ vai muniṃ ca
 15 akrodhanaḥ krudhyatāṃ vai viśiṣṭas; tathā titikṣur atitikṣor viśiṣṭaḥ
     amānuṣān mānuṣo vai viśiṣṭas; tathājñānāj jñānavān vai pradhānaḥ
 16 ākruśyamāno nākrośen manyur eva titikṣataḥ
     ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindate
 17 yo nātyuktaḥ prāha rūkṣaṃ priyaṃ vā; yo vā hato na pratihanti dhairyāt
     pāpaṃ ca yo necchati tasya hantus; tasmai devāḥ spṛhayante sadaiva
 18 pāpīyasaḥ kṣametaiva śreyasaḥ sadṛśasya ca
     vimānito hato ''kruṣṭa evaṃ siddhiṃ gamiṣyati
 19 sadāham āryān nibhṛto 'py upāse; na me vivitsā na came 'sti roṣaḥ
     na cāpy ahaṃ lipsamānaḥ paraimi; na caiva kiṃ cid viṣameṇa yāmi
 20 nāhaṃ śaptaḥ pratiśapāmi kiṃ cid; damaṃ dvāraṃ hy amṛtasyeha vedmi
     guhyaṃ brahma tad idaṃ vo bravīmi; na mānuṣāc chreṣṭhataraṃ hi kiṃ cit
 21 vimucyamānaḥ pāpebhyo dhanebhya iva candramaḥ
     virajaḥ kālam ākāṅkṣan dhīro dhairyeṇa sidhyati
 22 yaḥ sarveṣāṃ bhavati hy arcanīya; utsecane stambha ivābhijātaḥ
     yasmai vācaṃ supraśastāṃ vadanti; sa vai devān gacchati saṃyatātmā
 23 na tathā vaktum icchanti kalyānān puruṣe guṇān
     yathaiṣāṃ vaktum icchanti nairguṇyam anuyujñakāḥ
 24 yasya vāṅmanasī gupte samyak pranihite sadā
     vedās tapaś ca tyāgaś ca sa idaṃ sarvam āpnuyāt
 25 ākrośanāvamānābhyām abudhād vardhate budhaḥ
     tasmān na vardhayed anyaṃ na cātmānaṃ vimiṃsayet
 26 amṛtasyeva saṃtṛpyed avamānasya vai dvijaḥ
     sukhaṃ hy avamataḥ śete yo 'vamantā sa naśyati
 27 yat krodhano yajate yad dadāti; yad vā tapas tapyati yaj juhoti
     vaivasvatas tad dharate 'sya sarvaṃ; moghaḥ śramo bhavati krodhanasya
 28 catvāri yasya dvārāṇi suguptāny amarottamāḥ
     upastham udaraṃ hastau vāk caturthī sa dharmavit
 29 satyaṃ damaṃ hy ārjavam ānṛśaṃsyaṃ; dhṛtiṃ titikṣām abhisevamānaḥ
     svādhyāyanityo 'spṛhayan pareṣām; ekāntaśīly ūrdhvagatir bhavet saḥ
 30 sarvān etān anucaran vatsavac caturaḥ stanān
     na pāvanatamaṃ kiṃ cit satyād adhyagamaṃ kva cit
 31 ācakṣāhaṃ manuṣyebhyo devebhyaḥ pratisaṃcaran
     satyaṃ svargasya sopānaṃ pārāvārasya naur iva
 32 yādṛśaiḥ saṃnivasati yādṛśāṃś copasevate
     yādṛg icchec ca bhavituṃ tādṛg bhavati pūruṣaḥ
 33 yadi santaṃ sevate yady asantaṃ; tapasvinaṃ yadi vā stenam eva
     vāso yathā raṅga vaśaṃ prayāti; tathā sa teṣāṃ vaśam abhyupaiti
 34 sadā devāḥ sādhubhiḥ saṃvadante; na mānuṣaṃ viṣayaṃ yānti draṣṭum
     nenduḥ samaḥ syād asamo hi vāyur; uccāvacaṃ viṣayaṃ yaḥ sa veda
 35 aduṣṭaṃ vartamāne tu hṛdayāntara pūruṣe
     tenaiva devāḥ prīyante satāṃ mārgasthitena vai
 36 śiśnodare ye 'bhiratāḥ sadaiva; stenā narā vāk paruṣāś ca nityam
     apeda doṣān iti tān viditvā; dūrād devāḥ saṃparivarjayanti
 37 na vai devā hīnasattvena toṣyāḥ; sarvāśinā duṣkṛta karmaṇā vā
     satyavratā ye tu narāḥ kṛtajñā; dharme ratās taiḥ saha saṃbhajante
 38 avyāhṛtaṃ vyākṛtāc chreya āhuḥ; satyaṃ vaded vyāhṛtaṃ tad dvitīyam
     dharmaṃ vaded vyāhṛtaṃ tat tṛtīyaṃ; priyaṃvaded vyāhṛtaṃ tac caturtham
 39 [sādhyā]
     kenāyam āvṛto lokaḥ kena vā na prakāśate
     kena tyajati mitrāṇi kena svargaṃ na gacchati
 40 [hamsa]
     anānenāvṛto loko mātsaryān na prakāśate
     lobhāt tyajati mitrāṇi saṅgāt svargaṃ na gacchati
 41 [sādhyāh]
     kaḥ svid eko ramate brāhmaṇānāṃ; kaḥ svid eko bahubhir joṣam āste
     kaḥ svid eko balavān durbalo 'pi; kaḥ svid eṣāṃ kalahaṃ nānvavaiti
 42 [hamsa]
     prājña eko ramate brāhmaṇānāṃ; prājña eko bahubhir joṣam āste
     prājña eko balavān durbalo 'pi; prājña eṣāṃ kalahaṃ nānvavaiti
 43 [sādhyāh]
     kiṃ brāhmaṇānāṃ devatvaṃ kiṃ ca sādhutvam ucyate
     asādhutvaṃ ca kiṃ teṣāṃ kim eṣāṃ mānuṣaṃ matam
 44 [hamsa]
     svādhyāya eṣāṃ devatvaṃ vrataṃ sādhutvam ucyate
     asādhutvaṃ parīvādo mṛtyur mānuṣam ucyate
 45 [bhī]
     saṃvāda ity ayaṃ śreṣṭhaḥ sādhyānāṃ parikīrtitaḥ
     kṣetraṃ vai karmaṇāṃ yoniḥ sadbhāvaḥ satyam ucyate

 

SECTION CCLXXXVIII

"Yudhishthira said, 'Tell me, O grandsire, what is beneficial for one that is unconversant with the truths of the scriptures, that is always in doubt, and
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that abstains from self-restraint and the other practices having for their object the knowledge of the Soul.'
"Bhishma said, 'Worshipping the preceptor, always waiting reverentially on those that are aged, and listening to the scriptures (when recited by up competent Brahmanas),--these are said to be of supreme benefit (to a person like the one thou hast described). In this connection also is cited the old narrative of the discourse between Galava and the celestial Rishi Narada. Once on a time Galava, desirous of obtaining what was for his benefit, addressed Narada freed from error and fatigue, learned in the scriptures, gratified with knowledge, a thorough master of his senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni, by the possession of which a person becomes respected in the world, I see, dwell permanently in thee. Thou art freed from error and, as such, it behoveth thee to remove the doubts that fill the minds of men like ourselves that are subject to error and that are unacquainted with the truths of the world. We do not know what we should do, for the declarations of the scriptures generate an inclination for (the acquisition of) Knowledge simultaneously with the inclination for acts. It behoveth thee to discourse to us on these subjects. 1 O illustrious one, the different asramas approve different courses of conduct.--This is beneficial,--This (other) is beneficial--the scriptures exhort us often in this wise. 2 Beholding the followers of the four asramas, who are thus exhorted by the scriptures and who fully approve of what the scriptures have laid down for them, thus travelling in diverse courses, and seeing that ourselves also are equally content with our own scriptures, we fail to understand what is truly beneficial. If the scriptures were all uniform, then what is truly beneficial would have become manifest. In consequence, however, of the scriptures being multifarious, that which is truly beneficial becomes invested with mystery. For these reasons, that which is truly beneficial seems to me to be involved in confusion. Do thou then, O illustrious one, discourse to me on the subject. I have approached thee (for this), O, instruct me!'
"Narada said, 'The Asramas are four in number, O child! All of them serve the purposes for which they have been designed; and the duties they preach differ from one another. Ascertaining them first from well-qualified preceptors, reflect upon them, O Galava! 3 Behold, the announcements of the merits
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of those Asramas are varied in respect of their form, divergent in respect of their matter, and contradictory in respect of the observances they embrace. 1 Observed with gross vision, verily, all the Asramas refuse to clearly yield their true intent (which, of course, is knowledge of Self). Others, however, endued with subtle sight, behold their highest end. 2 That which is truly beneficial, and about which there is no doubt, viz., good offices to friends, and suppression of enemies, and the acquisition of the aggregate of three (viz., Religion, Profit, and Pleasure), has been declared by the wise to be supreme excellence. 3 Abstention from sinful acts, constancy of righteous disposition, good behaviour towards those that are good and pious,--these, without doubt, constitute excellence. Mildness towards all creatures, sincerity of behaviour, and the use of sweet words,--these, without doubt, constitute excellence. An equitable apportionment of what one has among the deities, the Pitris, and guests, and adherence to servants,--these, without doubt, constitute excellence. Truthfulness of speech is excellent. The knowledge, however, of truth, is very difficult of acquisition. I say that that is truth which is exceedingly beneficial to creatures. 4 The renunciation of pride, the suppression of heedlessness, contentment, living by one's own self,--these are said to constitute supreme excellence. The study of the Vedas, and of their branches, according to the well-known rules, and all enquiries and pursuits having for their sake the acquisition of knowledge,--these, without doubt, are excellent. One desirous of achieving what is excellent should never enjoy sound and form and taste and touch and scent, to excess and should not enjoy them for their sake alone. Wandering in the night, sleep during the day, indulgence in idleness, roguery, arrogance, excessive indulgence and total abstention from all indulgence in objects of the senses, should be relinquished by one desirous of achieving what is excellent. 5 One should not seek self-elevation by depreciating others. Indeed, one should, by one's merits alone,
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seek distinction over persons that are distinguished but never over those that are inferior. Men really destitute of merit and filled with a sense of self-admiration depreciate men of real merit, by asserting their own virtues and affluence. Swelling with a sense of their own importance, these men, when none interferes with them (for bringing them to a right sense of what they are), regard themselves to be superior to men of real distinction. One possessed of real wisdom and endued with real merits, acquires great fame by abstaining from speaking ill of others and from indulging in self-praise. Flowers shed their pure and sweet fragrance without trumpeting forth their own excellence. Similarly, the effulgent Sun scatters his splendours in the firmament in perfect silence. After the same manner those men blaze in the world with celebrity who by the aid of their intelligence, cast off these and similar other faults and who do not proclaim their own virtues. The fool can never shine in the world by bruiting about his own praise. The man, however, of real merit and learning obtains celebrity even if he be concealed in a pit. Evil words, uttered with whatsoever vigour of voice die out (in no time). Good words, uttered however softly, blaze forth in the world. As the Sun shows his fiery form (in the gem called Suryakanta), even so the multitude of words, of little sense, that fools filled with vanity utter, display only (the meanness of) their hearts. For these reasons, men seek the acquisition of wisdom of various kinds. It seems to me that of all acquisitions that of wisdom is the most valuable. One should not speak until one is asked; nor should one speak when one is asked improperly. Even if possessed of intelligence and knowledge, one should still sit in silence like an idiot (until one is asked to speak and asked in proper form). One should seek to dwell among honest men devoted to righteousness and liberality and the observance of the duties of their own order. One desirous of achieving what is excellent should never dwell in a place where a confusion occurs in the duties of the several orders. 1 A person may be seen to live who abstains from all works (for earning the means of his living) and who is well-content with whatever is got without exertion. By living amid the righteous, one succeeds in acquiring pure righteousness. After the same manner, one by living amid the sinful, becomes stained with sin. 2 As the touch of water or fire or the rays of the moon immediately conveys the sensation of cold or heat, after the same manner the impressions of virtue and vice become productive of happiness or misery. They that are eaters of Vighasa eat without taking any notice of the flavours of the edibles placed before them. They, however, that eat carefully discriminating the flavours of the viands prepared for them, should be known as persons still
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tied by the bonds of action. 1 The righteous man should leave that place where a Brahmana discourses on duties unto disciples desirous of acquiring knowledge, as based on reasons, of the Soul, but who do not enquire after such knowledge with reverence. 2 Who, however, will leave that spot where exists in its entirety that behaviour between disciples and preceptors which is consistent with what has been laid down in the scriptures? What learned man desirous of respect being paid to himself will dwell in that place where people bruit about the faults of the learned even when such have no foundation to stand upon? 3 Who is there that will not leave that place, like a garment whose end has caught fire, where covetous men seek to break down the barriers of virtue? One should remain and dwell in that place, among good men of righteous disposition, where persons endued with humility are engaged in fearlessly practising the duties of religion. There where men practise the duties of religion for the sake of acquiring wealth and other temporal advantages, one should not dwell, for the people of that place are all to be regarded as sinful. One should fly away with all speed from that place, as if from a room in which there is a snake, where the inhabitants, desirous of obtaining the means of life, are engaged in the practice of sinful deeds. One desirous of what is beneficial should, from the beginning, relinquish that act in consequence of which one becomes stretched, as it were, on a bed of thorn and in consequence of which one becomes invested with the desires born of the deeds of past lives. 4 The righteous man should leave that kingdom where the king and king's officers exercise equal authority and where they are given to the habit of eating before feeding their relatives (when the latter come as guests). 5 One should dwell in that country where Brahmanas possessed of a knowledge of the scriptures are fed first: where they are always devoted to the due observance of religious duties, and where they are engaged in teaching disciples and officiating at the sacrifices of others. One should unhesitatingly dwell in that country where the sounds Swaha, Swadha, and Vashat are duly and continuously uttered. 6 One should leave that kingdom, like poisoned
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meat, where one sees Brahmanas obliged to betake themselves to unholy practices, being tortured by want of the means of life. With a contented heart and deeming all his wishes as already gratified a righteous man should dwell in that country whose inhabitants cheerfully give away before even they are solicited. One should live and move about, among good men devoted to acts of righteousness, in that country where chastisement falleth upon those that are wicked and where respect and good offices are the portion of those that are of subdued and cleansed souls. One should unhesitatingly dwell in that country whose king is devoted to virtue and which the king rules virtuously, casting off desires and possessed of prosperity, and where severe chastisement is dealt to those that visit self-controlled men with the consequences of their wrath, those that act wickedly towards the righteous, those that are given to acts of violence, and those that are covetous. 1 Kings endued with such a disposition bring about prosperity to those that dwell in their kingdoms when prosperity is on the point of leaving them. 2 I have thus told thee, O son, in answer to thy enquiry, what is beneficial or excellent. No one can describe, in consequence of its exceedingly high character, what is beneficial or excellent for the Soul. 3 Many and high will the excellences be, through the observance of the duties laid down for him, of the man who for earning his livelihood during the time of his sojourn here conducts himself in the way indicated above and who devotes his soul to the good of all creatures.'" 4

 

Book 12
Chapter 289

 

 

1 [y]
      sāṃkhye yoge ca me tāta viśeṣaṃ vaktum arhasi
      tava sarvajña sarvaṃ hi viditaṃ kurusattama
  2 [bhī]
      sāṃkhyāḥ sāṃkhyaṃ praśaṃsanti yogā yogaṃ dvijātayaḥ
      vadanti kāraṇaiḥ śraiṣṭhyaṃ svapakṣodbhāvanāya vai
  3 anīśvaraḥ kathaṃ mucyed ity evaṃ śatrukarśana
      vadanti karaṇaiḥ śraiṣṭhyaṃ yogāḥ samyaṅ manīṣiṇaḥ
  4 vadanti kāraṇaṃ cedaṃ sāṃkhyāḥ samyag dvijātayaḥ
      vijñāyeha gatīḥ sarvā virakto viṣayeṣu yaḥ
  5 ūrdhvaṃ sa dehāt suvyaktaṃ vimucyed iti nānyathā
      etad āhur mahāprājñāḥ sāṃkhyaṃ vai mokṣadarśanam
  6 svapakṣe kāraṇaṃ grāhyaṃ samarthaṃ vacanaṃ hitam
      śiṣṭānāṃ hi mataṃ grāhyaṃ tvadvidhaiḥ śiṣṭasaṃmataiḥ
  7 pratyakṣahetavo yogāḥ sāṃkhyāḥ śāstraviniścayāḥ
      ubhe caite mate tattve mama tāta yudhiṣṭhira
  8 ubhe caite mate jñāne nṛpate śiṣṭasaṃmate
      anuṣṭhite yathāśāstraṃ nayetāṃ paramāṃ gatim
  9 tulyaṃ śaucaṃ tayor yuktaṃ dayā bhūteṣu cānagha
      vratānāṃ dhāraṇaṃ tulyaṃ darśanaṃ na samaṃ tayoḥ
  10 [y]
     yadi tulyaṃ vrataṃ śaucaṃ dayā cātra pitāmaha
     tulyaṃ na darśanaṃ kasmāt tan me brūhi pitāmaha
 11 [bhī]
     rāgaṃ mohaṃ tathā snehaṃ kāmakrodhaṃ ca kevalam
     yogāc chittvādito doṣān pañcaitān prāpnuvanti tat
 12 yathā cānimiṣāḥ sthūlā jālaṃ chittvā punar jalam
     prāpnuvanti tathā yogās tat padaṃ vītakalmasāḥ
 13 tathaiva vāgurāṃ chittvā balavanto yathā mṛgāḥ
     prāpnuyur vimalaṃ mārgaṃ vimuktāḥ sarvabandhanaiḥ
 14 lobhajāni tathā rājan bandhanāni balānvitāḥ
     chittvā yogāḥ paraṃ mārgaṃ gacchanti vimalāḥ śivam
 15 abalāś ca mṛgā rājan vāgurāsu tathāpare
     vinaśyati na saṃdehas tadvad yogabalād ṛte
 16 balahīnāś ca kaunteya yathā jālagatā jhaṣāḥ
     antaṃ gacchanti rājendra tathā yogāḥ sudurbalāḥ
 17 yathā ca śakunāḥ sūkṣmaṃ prāpya jālam ariṃdama
     tatra saktā vipadyante mucyante ca balānvitāḥ
 18 karmajair bandhanair baddhās tadvad yogāḥ paraṃtapa
     abalā vai vinaśyanti mucyante ca balānvitāḥ
 19 alpakaś ca yathā rājan vahniḥ śāmyati durbalaḥ
     ākrānta indhanaiḥ sthūlais tadvad yogo 'balaḥ prabho
 20 sa eva ca yadā rājan vahnir jātabalaḥ punaḥ
     samīraṇa yutaḥ kṛtsnāṃ dahet kṣipraṃ mahīm api
 21 tadvaj jātabalo yonī dīptatejā mahābalaḥ
     antakāla ivādityaḥ kṛtsnaṃ saṃśoṣayej jagat
 22 durbalaś ca yathā rājan srotasā hriyate naraḥ
     balahīnas tathā yogo viṣayair hriyate 'vaśaḥ
 23 tad eva ca yathā sroto viṣṭambhayati vāruṇaḥ
     tadvad yogabalaṃ labdhvā vyūhate viṣayān bahūn
 24 viśanti cāvaśāḥ pārtha yogā yogabalānvitāḥ
     prajāpatīn ṛṣīn devān mahābhūtāni ceśvarāḥ
 25 na yamo nāntakaḥ kruddho na mṛtyur bhīmavikramaḥ
     īśate nṛpate sarve yogasyāmita tejasaḥ
 26 ātmanāṃ ca sahasrāṇi bahūni bharatarṣabha
     yogaḥ kuryād balaṃ prāpya taiś ca sarvair mahīṃ caret
 27 prāpnuyād viṣayāṃś caiva punaś cograṃ tapaś caret
     saṃkṣipec ca punaḥ pārtha sūryas tejo guṇān iva
 28 balasthasya hi yogasya bandhaneśasya pārthiva
     vimokṣaprabhaviṣṇutvam upapannam asaṃśayam
 29 balāni yoge proktāni mayaitāni viśāṃ pate
     nidarśanārthaṃ sūkṣmāṇi vakṣyāmi ca punas tava
 30 ātmanaś ca samādhāne dhāraṇāṃ prati cābhibho
     nidarśanāni sūkṣmāṇi śṛṇu me bharatarṣabha
 31 apramatto yathā dhanvī lakṣyaṃ hanti samāhitaḥ
     yuktaḥ samyak tathā yogī mokṣaṃ prāpnoty asaṃśayam
 32 snehapūrṇe yathā pātre mana ādhāya niścalam
     puruṣo yatta ārohet sopānaṃ yuktamānasaḥ
 33 yuktvā tathāyam ātmānaṃ yogaḥ pārthiva niścalam
     karoty amalam ātmānaṃ bhāskaropama darśanam
 34 yathā ca nāvaṃ kaunteya karṇadhāraḥ samāhitaḥ
     mahārṇava gatāṃ śīghraṃ nayet pārthiva pattanam
 35 tadvad ātmasamādhānaṃ yuktvā yogena tattvavit
     durgamaṃ sthānam āpnoti hitvā deham imaṃ nṛpa
 36 sārathiś ca yathā yuktvā sadaśvān susamāhitaḥ
     deśam iṣṭaṃ nayaty āśu dhanvinaṃ puruṣarṣabha
 37 tathaiva nṛpate yogī dhāraṇāsu samāhitaḥ
     prāpnoty āśu paraṃ sthānaṃ lakṣaṃ mukta ivāśugaḥ
 38 āveśyātmani cātmānaṃ yogī tiṣṭhati yo 'calaḥ
     pāpaṃ hanteva mīnānāṃ padam āpnoti so 'jaram
 39 nābhyāṃ kanthe ca śīrṣe ca hṛdi vakṣasi pārśvayoḥ
     darśane sparśane cāpi ghrāṇe cāmitavikrama
 40 sthāneṣv eteṣu yo yogī mahāvratasamāhitaḥ
     ātmanā sūkṣmam ātmānaṃ yuṅkte samyag viśāṃ patau
 41 sa śīghram amalaprajñaḥ karma dagdhvā śubhāśubham
     uttamaṃ yogam āsthāya yadīcchati vimucyate
 42 [y]
     āhārān kīdṛśān kṛtvā kāni jitvā ca bhārata
     yogī balam avāpnoti tad bhavān vaktum arhati
 43 [bhī]
     kanānāṃ bhakṣaṇe yuktaḥ pinyākasya ca bhakṣaṇe
     snehānāṃ varjane yukto yogī balam avāpnuyāt
 44 bhujñāno yāvakaṃ rūkṣaṃ dīrghakālam ariṃdama
     ekārāmo viśuddhātmā yogī balam avāpnuyāt
 45 pakṣān māsān ṛtūṃś citrān saṃcaraṃś ca guhās tathā
     apaḥ pītvā payo miśrā yogī balam avāpnuyāt
 46 akhandam api vā māsaṃ satataṃ manujeśvara
     upoṣya samyak śuddhātmā yogī balam avāpnuyāt
 47 kāmaṃ jitvā tathā krodhaṃ śītoṣṇe varṣam eva ca
     bhayaṃ nidrāṃ tathā śvāsaṃ pauruṣaṃ viṣayāṃs tathā
 48 aratiṃ durjayāṃ caiva ghorāṃ tṛṣṇāṃ ca pārthiva
     sparśān sarvāṃs tathā tandrīṃ durjayāṃ nṛpasattama
 49 dīpayanti mahātmānaḥ sūkṣmam ātmānam ātmanā
     vītarāgā mahāprājñā dhyānādhyayana saṃpadā
 50 durgas tv eṣa mataḥ panthā brāhmaṇānāṃ vipaścitām
     na kaś cid vrajati hy asmin kṣemeṇa bharatarṣabha
 51 yathā kaś cid vanaṃ ghoraṃ bahu sarpasarīsṛpam
     śvabhravat toyahīnaṃ ca durgamaṃ bahu kantakam
 52 abhaktam atavī prāyaṃ dāvadagdhamahīruham
     panthānaṃ taskarākīrṇaṃ kṣemeṇābhipated yuvā
 53 yogamārgaṃ tathāsādya yaḥ kaś cid bhajate dvijaḥ
     kṣemeṇoparamen mārgād bahudoṣo hi sa smṛtaḥ
 54 suṣṭheyaṃ kṣura dhārāsu niśitāsu mahīpate
     dhāraṇāsu tu yogasya duḥstheyam akṛtātmabhiḥ
 55 vipannā dhāraṇās tāta nayanti na śubhāṃ gatim
     netṛhīnā yathā nāvaḥ puruṣān arṇave nṛpa
 56 yas tu tiṣṭhati kaunteya dhāraṇāsu yathāvidhi
     maraṇaṃ janma duḥkhaṃ ca sukhaṃ ca sa vimuñcati
 57 nānā śāstreṣu niṣpannaṃ yogeṣv idam udāhṛtam
     paraṃ yogaṃ tu yatkṛtsnaṃ niścitaṃ tad dvijātiṣu
 58 paraṃ hi tad brahma mahan mahātman; brahmāṇam īśaṃ varadaṃ ca viṣṇum
     bhavaṃ ca dharmaṃ ca ṣaḍānanaṃ ca; so brahmaputrāṃś ca mahānubhāvān
 59 tamaś ca kastaṃ sumahad rajaś ca; sattvaṃ ca śuddhaṃ prakṛtiṃ parāṃ ca
     siddhiṃ ca devīṃ varuṇasya patnīṃ; tejaś ca kṛtsnaṃ sumahac ca dhairyam
 60 narādhipaṃ vai vimalaṃ satāraṃ; viśvāṃś ca devān uragān pitṝṃś ca
     śailāṃś ca kṛtsnān udadhīṃś ca ghorān; nadīś ca sarvāḥ savanan ghanāṃś ca
 61 nāgān nagān yakṣagaṇān diśaś; ca gandharvasaṃghān puruṣān striyaś ca
     parasparaṃ prāpya mahān mahātmā; viśeta yogī nacirād vimuktaḥ
 62 kathā ca yeyaṃ nṛpate prasaktā; deve mahāvīryamatau subhā yam
     yogān sa sarvān abhibhūya martyān; nārāyaṇātmā kurute mahātmā

SECTION CCLXXXIX

"Yudhishthira said, 'How, O grandsire, should a king like us behave in this world, keeping in view the great object of acquisition? What attributes, again, should he always possess so that he may be freed from attachments?'
"Bhishma said, 'I shall in this connection recite to thee the old narrative that was uttered by Arishtanemi unto Sagara who had sought his counsel.'
"Sagara said, 'What is that good, O Brahmana, by doing which one may
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enjoy felicity here? How, indeed, may one avoid grief and agitation? I wish to know all this!'
"Bhishma continued, 'Thus addressed by Sagara, Arishtanemi of Tarkshya's race, conversant with all the scriptures, regarding the questioner to be every way deserving of his instructions, said these words, 1 'The felicity of Emancipation is true felicity in the world. The man of ignorance knows it not, attached as he is to children and animals and possessed of wealth and corn. An understanding that is attached to worldly objects and a mind suffering from thirst,--these two baffle all skilful treatment. The ignorant man who is bound in the chains of affection is incapable of acquiring Emancipation. 2 I shall presently speak to thee of all the bonds that spring from the affections. Hear them with attention. Indeed, they are capable of being heard with profit by one that is possessed of knowledge. Having procreated children in due time and married them when they become young men, and having ascertained them to be competent for earning their livelihood, do thou free thyself from all attachments and rove about in happiness. When thou seest thy dearly-cherished wife grown old in years and attached to the son she has brought forth, do thou leave her in time, keeping in view the highest object of acquisition (viz., Emancipation). Whether thou obtainest a son or not, having during the first years of thy life duly enjoyed with thy senses the objects that are addressed to them, free thyself from attachments and rove about in happiness. Having indulged the senses with their objects, thou shouldst suppress the desire of further indulging them. Freeing thyself then from attachments, thou shouldst rove in felicity, contenting thyself with what is obtained without effort and previous calculation, and casting an equal eye upon all creatures and objects. 3 Thus, O son, have I told thee in brief (of what the way is for freeing thyself from attachments). Hear me now, for I shall presently tell thee, in detail, the desirability of the acquisition of Emancipation. 4 Those persons who live in this world freed from attachments and fear, succeed in obtaining happiness. Those persons, however, who are attached to worldly objects, without doubt, meet with destruction. Worms and ants (like men) are engaged in the acquisition of food and are seen to die in the search. They that are freed from attachments are happy, while they that are attached to worldly objects meet with destruction. If thou desirest to attain to Emancipation thou shouldst never bestow thy thoughts on thy relatives, thinking,--How shall these exist without me?--A living creature takes birth by himself, and grows by himself, and obtains happiness and misery, and death by himself. In this world people enjoy and obtain food and raiment and other acquisitions earned by their parents or themselves. This is the result of the acts of past lives, for
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nothing can be had in this life which is not the result of the past. All creatures live on the Earth, protected by their own acts, and obtaining their food as the result of what is ordained by Him who assigns the fruits of acts. A man is but a lump of clay, and is always himself completely dependent on other forces. One, therefore, being oneself so, in firm, what rational consideration can one have for protecting and feeding one's relatives? When thy relatives are carried away by Death in thy very sight and in spite of even thy utmost efforts to save them, that circumstance alone should awaken thee. In the every lifetime of thy relatives and before thy own duty is completed of feeding and protecting them, thyself mayst meet with death and abandon them. After thy relatives have been carried away from this world by death, thou canst not know what becomes of them there,--that is, whether they meet with happiness or misery. This circumstance ought to awaken thee. When in consequence of the fruits of their own acts thy relatives succeed in maintaining themselves in this world whether thou livest or diest, reflecting on this thou shouldst do what is for thy own good. 1 When this is known to be the case, who in the world is to be regarded as whose? Do thou, therefore, set thy heart on the attainment of Emancipation. Listen now to what more I shall say unto thee. That man of firm Soul is certainly emancipated who has conquered hunger and thirst and such other states of the body, as also wrath and cupidity and error. That man is always emancipated who does not forget himself, through folly, by indulging in gambling and drinking and concubinage and the chase. That man who is really touched by sorrow in consequence of the necessity there is of eating every day and every night for supporting life, is said to be cognisant of the faults of life. One who, as the result of careful reflection, regards his repeated births to be only due to sexual congress with women, is held to be freed from attachments. That man is certainly emancipated who knows truly the nature of the birth, the destruction, and the exertion (or acts) of living creatures. That man becomes certainly freed who regards (as worthy of his acceptance) only a handful of corn, for the support of life, from amidst millions upon millions of carts loaded with grain, and who disregards the difference between a shed of bamboo and reeds and a palatial mansion. 2 That man becomes certainly freed who beholds the
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world to be afflicted by death and disease and famine. 1 Indeed, one who beholds the world to be such succeeds in becoming contented; while one who fails to behold the world in such a light, meets with destruction. That man who is contented with only a little is regarded as freed. That man who beholds the world as consisting of eaters and edibles (and himself as different from both) and who is never touched by pleasure and pain which are born of illusion, is regarded as emancipate. That man who regards a soft bed on a fine bedstead and the hard soil as equal, and who regards good sali rice and hard thick rice as equal, is emancipated. That man who regards linen and cloth made of grass as equal, and in whose estimation cloth of silk and barks of trees are the same, and who sees no difference between clean sheep-skin and unclean leather, is emancipated That man who looks upon this world as the result of the combination of the five primal essences, and who behaves himself in this world, keeping this notion foremost, is emancipated. That man who regards pleasure and pain as equal, and gain and loss as on a par, in whose estimation victory and defeat differ not, to whom like and dislike are the same, and who is unchanged under fear and anxiety, is wholly emancipated. That man who regards his body which has so many imperfections to be only a mass of blood, urine and excreta, as also of disorders and diseases, is emancipated. That man becomes emancipated who always recollects that this body, when overtaken by decrepitude, becomes assailed by wrinkles and white hairs and leanness and paleness of complexion and a bending of the form. That man who recollects his body to be liable to loss of virility, and weakness of sight, and deafness, and loss of strength, is emancipated. That man who knows that the very Rishis, the deities, and the Asuras are beings that have to depart from their respective spheres to other regions, is emancipated. That man who knows that thousands of kings possessed of even great offence and power have departed from this earth, succeeds in becoming emancipated. That man who knows that in this world the acquisition of objects is always difficult, that pain is abundant, and that the maintenance of relatives is ever attended with pain, becomes emancipated. 2 Beholding the abundant faults of children and of other men, who is there that would not adore Emancipation? That man who, awakened by the scriptures and the experience of the world, beholds every human concern in this world to be unsubstantial, becomes emancipated. Bearing in mind those words of mine, do thou conduct thyself like one that has become emancipated, whether it is a life of domesticity that thou wouldst lead or pursue emancipation without suffering thy understanding to be confounded.' 3 Hearing these words of his
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with attention, Sagara, that lord of earth, acquired those virtues which are productive of Emancipation and continued, with their aid to rule his subjects.'"

 

 

Book 12
Chapter 290

 

 

 1 [y]
      samyak tvayāyaṃ nṛpate varṇitaḥ śiṣṭasaṃmataḥ
      yogamārgo yathānyāyaṃ śiṣyāyeha hitaiṣiṇā
  2 sāṃkhye tvedānīṃ kārtsnyena vidhiṃ prabrūhi pṛcchate
      triṣu lokeṣu yaj jñānaṃ sarvaṃ tad vitidaṃ hi te
  3 [bhī]
      śṛṇu me tvam idaṃ śuddhaṃ sāṃkhyānāṃ viditātmanām
      vihitaṃ yatibhir buddhaiḥ kapilādibhir īśvaraiḥ
  4 yasmin na vibhramāḥ ke cid dṛśyante manujarṣabha
      guṇāś ca yasmin bahavo doṣahāniś ca kevalā
  5 jñānena parisaṃkhyāya sadoṣān viṣayān nṛpa
      mānuṣān durjayān kṛtsnān paiśācān viṣayāṃs tathā
  6 rākṣasān viṣayāñ jñātvā yakṣāṇāṃ viṣayāṃs tathā
      viṣayān auragāñ jñātvā gāndharvaviṣayāṃs tathā
  7 pitṝṇāṃ viṣayāñ jñātvā tiryakṣu caratāṃ nṛpa
      suparṇaviṣayāñ jñātvā marutāṃ viṣayāṃs tathā
  8 rājarṣiviṣayāñ jñātvā brahmarṣiviṣayāṃs tathā
      āsurān viṣayāñ jñātvā vaiśvadevāṃs tathaiva ca
  9 devarṣiviṣayāñ jñātvā yogānān api ceśvarān
      viṣayāṃś ca prajeśānāṃ brahmaṇo viṣayāṃs tathā
  10 āyuṣaś ca paraṃ kālaṃ loke vijñāya tattvataḥ
     sukhasya ca paraṃ tattvaṃ vijñāya vadatāṃ vara
 11 prāpte kāle ca yad duḥkhaṃ patatāṃ viṣayaiṣiṇām
     tiryak ca patatāṃ duḥkhma patatāṃ narake ca yat
 12 svargasya ca guṇān kṛtsnān doṣān sarvāṃś ca bhārata
     vedavāde ca ye doṣā guṇā ye cāpi vaidikāḥ
 13 jñānayoge ca ye doṣā guṇā yoge ca ye nṛpa
     sāṃkhyajñāne ca ye doṣās tathaiva ca guṇā nṛpa
 14 sattvaṃ daśaguṇaṃ jñātvā rajo nava guṇaṃ tathā
     tamaś cāsta guṇaṃ jñātvā buddhiṃ sapta guṇāṃ tathā
 15 so guṇaṃ ca nabho jñātvā manaḥ pañca guṇaṃ tathā
     buddhiṃ caturguṇāṃ jñātvā tamaś ca triguṇaṃ mahat
 16 dviguṇaṃ ca rajo jñātvā sattvam ekaguṇaṃ punaḥ
     mārgaṃ vijñāya tattvena pralaye prekṣaṇaṃ tathā
 17 jñānavijñānasaṃpannāḥ kāraṇair bhāvitāḥ śubhaiḥ
     prāpnuvanti śubhaṃ mokṣaṃ sūkṣmā iha nabhaḥ param
 18 rūpeṇa dṛṣṭiṃ saṃyuktāṃ ghrāṇaṃ gandhaguṇena ca
     śabde saktaṃ tathā śrotraṃ jihvāṃ rasaguṇeṣu ca
 19 tanuṃ sparśe tathā saktāṃ vāyuṃ nabhasi cāśritam
     mohaṃ tamasi saṃsaktaṃ lobham artheṣu saṃśritam
 20 viṣṇuṃ krānte bale śakraṃ koṣṭhe saktaṃ tathānalam
     apsu devīṃ tathā saktām apas tejasi cāśritāḥ
 21 tejo vāyau tu saṃsaktaṃ vāyuṃ nabhasi cāśritam
     nabho mahati saṃyuktaṃ mahad buddhau ca saṃśritam
 22 buddhiṃ tamasi saṃsaktāṃ tamo rajasi cāśritam
     rajaḥ sattve tathā saktaṃ sattvaṃ saktaṃ tathātmani
 23 saktam ātmānam īśe ca deve nārāyaṇe tathā
     devaṃ mokṣe ca saṃsaktaṃ mokṣaṃ saktaṃ tu na kva cit
 24 jñātvā sattvayutaṃ dehaṃ vṛtaṃ sodaśabhir guṇaiḥ
     svabhāvaṃ cetanāṃ caiva jñātvā vai deham āśrite
 25 madhyastham ekam ātmānaṃ pāpaṃ yasmin na vidyate
     dvitīyaṃ karma vijñāya nṛpatau viṣayaiṣiṇām
 26 indriyāṇīndriyārthāś ca sarvān ātmani saṃśṛtān
     prāṇāpānau samānaṃ ca vyānodānau ca tattvataḥ
 27 avākcaivānilaṃ jñātvā pravahaṃ cānilaṃ punaḥ
     sapta vātāṃs tathā śeṣān saptadhā vidhivat punaḥ
 28 prajāpatīn ṛṣīṃś caiva mārgāṃś ca subahūn varān
     saptarṣīṃś ca bahūñ jñātvā rājarṣīṃś ca paraṃtapa
 29 surarṣīn mahataś cānyān maharṣīn sūryasaṃnibhān
     aiśvaryāc cyāvitāñ jñātvā kālena mahatā nṛpa
 30 mahatāṃ bhūtasaṃghānāṃ śrutvā nāśaṃ ca pārthiva
     gatiṃ cāpy aśubhāṃ jñātvā nṛpate pāpakarmaṇām
 31 vaitaraṇyāṃ ca yad duḥkhaṃ patitānāṃ yamakṣaye
     yonīṣu ca vicitrāsu saṃsārān aśubhāṃs tathā
 32 jathare cāśubhe vāsaṃ śonitodaka bhājane
     śleṣma mūtra purīṣe ca tīvragandhasamanvite
 33 śukraśonita saṃghāte majjāsnāyuparigrahe
     sirā śatasamākīrṇe navadvāre pure 'śucau
 34 vijñāyāhitam ātmānaṃ yogāṃś ca vividhān nṛpa
     tāmasānāṃ ca jantūnāṃ ramaṇīyāvṛtātmanām
 35 sāttvikānāṃ ca jantūnāṃ kutsitaṃ bharatarṣabha
     garhitaṃ mahatām arthe sāṃkhyānāṃ viditātmanām
 36 upaplavāṃs tathā ghorāñ śaśinas tejasas tathā
     tārāṇāṃ patanaṃ dṛṣṭvā nakṣatrāṇāṃ ca paryayam
 37 dvandvānāṃ viprayogaṃ ca vijñāya kṛpaṇaṃ nṛpa
     anyonyabhakṣaṇaṃ dṛṣṭvā bhūtānām api cāśubham
 38 bālye mohaṃ ca vijñāya kṣayaṃ dehasya cāśubham
     rāge mohe ca saṃprāpte kva cit sattvaṃ samāśritam
 39 sahasreṣu naraḥ kaś cin mokṣabuddhiṃ samāśritaḥ
     durlabhatvaṃ ca mokṣasya vijñāya śrutipūrvakam
 40 bahumānam alabdheṣu labdhe madhyasthatāṃ punaḥ
     viṣayāṇāṃ ca daurātmyaṃ vijñāya nṛpate punaḥ
 41 gatāsūnāṃ ca kaunteya dehān dṛṣṭvā tathāśubhān
     vāsaṃ kuleṣu jantūnāṃ duḥkhaṃ vijñāya bhārata
 42 brahmaghnānāṃ gatiṃ jñātvā patitānāṃ sudāruṇām
     surā pāne ca saktānāṃ brāhmaṇānāṃ durātmanām
     guru dāraprasaktānāṃ gatiṃ vijñāya cāśubhām
 43 jananīṣu ca vartante ye na samyag yudhiṣṭhira
     sadevakeṣu lokeṣu ye na vartanti mānavāḥ
 44 tena jñānena vijñāya gatiṃ cāśubha karmaṇām
     tiryagyonigatānāṃ ca vijñāya gatayaḥ pṛthak
 45 vedavādāṃs tathā citrān ṛtūnāṃ paryayāṃs tathā
     kṣayaṃ saṃvatsarāṇāṃ ca māsānāṃ prakṣayaṃ tathā
 46 pakṣakṣayaṃ tathā dṛṣṭvā divasānāṃ ca saṃkṣayam
     kṣayaṃ vṛddhiṃ ca candrasya dṛṣṭvā pratyakṣatas tathā
 47 vṛddhiṃ dṛṣṭvā samudrāṇāṃ kṣayaṃ teṣāṃ tathā punaḥ
     kṣayaṃ dhanānāṃ ca tathā punar vṛddhiṃ tathaiva ca
 48 samogānāṃ kṣayaṃ dṛṣṭvā yugānāṃ ca viśeṣataḥ
     kṣayaṃ ca dṛṣṭvā śailānāṃ kṣayaṃ ca saritāṃ tathā
 49 varṇānāṃ ca kṣayaṃ dṛṣṭvā kṣayāntaṃ ca punaḥ punaḥ
     jarāmṛtyuṃ tathā janma dṛṣṭvā duḥkhāni caiva ha
 50 dehadoṣāṃs tathā jñātvā teṣāṃ duḥkhaṃ ca tattvataḥ
     deva viklavatāṃ caiva samyag vijñāya bhārata
 51 ātmadoṣāṃś ca vijñāya sarvān ātmani saṃśritān
     svadehād utthitān gandhāṃs tathā vijñāya cāśubham
 52 [y]
     kān svagātrodbhavān doṣān paśyasy amitavikrama
     etan me saṃśayaṃ kṛtsnaṃ vaktum arhasi tattvataḥ
 53 [bhī]
     pañca doṣān prabho dehe pravadanti manīṣiṇaḥ
     mārgajñāḥ kāpilāḥ sāṃkhyāḥ śṛṇu tān arisūdana
 54 kāmakrodhau bhayaṃ nidrā pañcamaḥ śvāsa ucyate
     ete doṣāḥ śarīreṣu dṛśyante sarvadehinām
 55 chindanti kṣamayā krodhaṃ kāmaṃ saṃkalpavarjanāt
     sattvasaṃśīlanān nidrām apramādād bhayaṃ tathā
     chindanti pañcamaṃ śvāsaṃ laghv āhāratayā nṛpa
 56 guṇān guṇaśatair jñātvā doṣān doṣaśatair api
     hetūn hetuśataiś citraiś citrān vijñāya tattvataḥ
 57 apāṃ phenopamaṃ lokaṃ viṣṇor māyā śatair vṛtam
     cittabhitti pratīkāśaṃ nala sāram anarthakam
 58 tamaḥ śvabhra nibhaṃ dṛṣṭvā varṣabudbuda saṃnibham
     nāśa prāyaṃ sukhād dhīnaṃ nāśottaram abhāvagam
     rajas tamasi saṃmagnaṃ paṅke dvipam ivāvaśam
 59 sāṃkhyā rājan mahāprājñās tyaktvā dehaṃ prajā kṛtam
     jñānajñeyena sāṃkhyena vyāpinā mahatā nṛpa
 60 rājasān aśubhān gandhāṃs tāmasāṃś ca tathāvidhān
     puṇyāṃś ca sāttvikān gandhān sparśajān dehasaṃśritān
     chittvāśu jñānaśastreṇa tapo dandena bhārata
 61 tato duḥkhodakaṃ ghoraṃ cintāśokamahāhradam
     vyādhimṛtyumahāgrāhaṃ mahābhayamahoragam
 62 tamaḥ kūrmaṃ rajo mīnaṃ prajñayā saṃtaranty uta
     snehapaṅkaṃ jarā durgaṃ sparśadvīpam ariṃdama
 63 karmāgādhaṃ satyatīraṃ sthitavratam idaṃ nṛpa
     hiṃsā śīghramahāvegaṃ nānā rasamahākaram
 64 nānā prītimahāratnaṃ duḥkhajvara samīraṇam
     śokatṛṣṇā mahāvartaṃ tīskna vyādhimahāgajam
 65 asthi saṃghātasaṃghātaṃ śleṣma phenam ariṃdama
     dānam uktākaraṃ bhīmaṃ śonita hrada vidrutam
 66 hasitotkruṣṭa nirghoṣaṃ nānā jñānasudustaram
     rodanāśru malakṣāraṃ saṅgatyāgaparāyanam
 67 punar ā janma lokaughaṃ putra bāndhavapattanam
     ahiṃsā satyamaryādaṃ prāṇa tyāgamahormiṇam
 68 vedāntagamana dvīpaṃ sarvabhūtadayodadhim
     mokṣaduṣprāpa viṣayaṃ vadavā mukhasāgaram
 69 taranti munayaḥ siddhā jñānayogena bhārata
     tīrtvā ca dustaraṃ janma viśanti vimalaṃ nabhaḥ
 70 tatas tān sukṛtīn sāṃkhyān sūryo vahati raśmibhiḥ
     padmatantuvad āviśya pravahan viṣayān nṛpa
 71 tatra tān pravaho vāyuḥ pratigṛhṇāti bhārata
     vītarāgān yatīn siddhān vīryayuktāṃs tapodhanān
 72 sūkṣmaḥ śītaḥ sugandhī ca sukhasparśaś ca bhārata
     saptānāṃ marutāṃ śreṣṭho lokān gacchati yaḥ śubhān
     sa tān vahati kaunteya nabhasaḥ paramāṃ gatim
 73 nabho vahati lokeśa rajasaḥ paramāṃ gatim
     rajo vahati rājendra sattvasya paramāṃ gatim
 74 sattvaṃ vahati śuddhātman paraṃ nārāyaṇaṃ prabhum
     prabhur vahati śuddhātmā paramātmānam ātmanā
 75 paramātmānam āsādya tad bhūtāyatanāmalāḥ
     amṛtatvāya kalpante na nivartanti cābhibho
     paramā sā gatiḥ pārtha nirdvandvānāṃ mahātmanām
 76 [y]
     sthānam uttamam āsādya bhagavantaṃ sthiravratāḥ
     ājanma maraṇaṃ vā te smaranty upa na vānagha
 77 yad atra tathyaṃ tan me tvaṃ yathāvad vaktum arhasi
     tvadṛte mānavaṃ nānyaṃ prastum arhāmi kaurava
 78 mokṣadoṣo mahān eṣa prāpya siddhiṃ gatān ṛṣīn
     yadi tatraiva vijñāne vartante yatayaḥ pare
 79 pravṛtti lakṣaṇaṃ dharmaṃ paśyāmi paramaṃ nṛpa
     magnasya hi pare jñāne kiṃ nu duḥkhataraṃ bhavet
 80 [bhī]
     yathānyāyaṃ tvayā tāta praśnaḥ pṛṣṭaḥ susaṃkaṭaḥ
     buddhānām api saṃmohaḥ praśne 'smin bharatarṣabha
     atrāpi tattvaṃ paramaṃ śṛṇu samyag bhayeritam
 81 buddhiś ca paramā yatra kāpilānāṃ mahātmanām
     indriyāṇy api budhyante svadehaṃ dehino nṛpa
     kāraṇāy ātmanas tāni sūkṣmaḥ paśyati tais tu saḥ
 82 ātmanā viprahīnāni kāṣṭha kundya samāni tu
     vinaśyanti na saṃdehaḥ phenā iva mahārṇave
 83 indriyaiḥ saha suptasya dehinaḥ śatrutāpana
     sūkṣmaś carati sarvatra nabhasīva samīraṇaḥ
 84 sa paśyati yathānyāyaṃ sparśān spṛśati cābhibho
     budhyamāno yathāpūrvam akhileneha bhārata
 85 indriyāṇīha sarvāṇi sve sve sthāne yathāvidhi
     anīśatvāt pralīyante sarpā hataviṣā iva
 86 indriyāṇāṃ tu sarveṣāṃ svasthāneṣv eva sarvaśaḥ
     ākramya gatayaḥ sūkṣmāś caraty ātmā na saṃśayaḥ
 87 sattvasya ca guṇān kṛtsnān rajasaś ca guṇān punaḥ
     guṇāṃś ca tamasaḥ sarvān guṇān buddheś ca bhārata
 88 guṇāṃś ca manasas tadvan nabhasaś ca guṇāṃs tathā
     guṇān vāyoś ca dharmātmaṃs tejasaś ca guṇān punaḥ
 89 apāṃ guṇāṃs tathā pārtha pārthivāṃś ca guṇān api
     sarvātmanā guṇair vyāpya kṣetrajñaḥ sa yudhiṣṭhira
 90 ātmā ca yāti kṣetrajñaṃ karmaṇī ca śubhāśubhe
     śiṣyā iva mahātmānam indriyāṇi ca taṃ vibho
 91 prakṛtiṃ cāpy atikramya gacchaty ātmānam avyayam
     paraṃ nārāyaṇātmānaṃ nirdvandvaṃ prakṛteḥ param
 92 vimuktaḥ puṇyapāpebhyaḥ praviṣṭas tam anāmayam
     paramātmānam aguṇaṃ na nivartati bhārata
 93 śiṣṭaṃ tv atra manas tāta indriyāṇi ca bhārata
     āgacchanti yathākālaṃ guroḥ saṃdeśakāriṇaḥ
 94 śakyaṃ cālpena kālena śāntiṃ prāptuṃ guṇārthinā
     evaṃ yuktena kaunteya yuktajñānena mokṣiṇā
 95 sāṃkhyā rājan mahāprājñā gacchanti paramāṃ gatim
     jñānenānena kaunteya tulyaṃ jñānaṃ na vidyate
 96 atra te saṃśayo mā bhūj jñānaṃ sāṃkhyaṃ paraṃ matam
     akṣaraṃ dhruvam avyaktaṃ pūrvaṃ brahma sanātanam
 97 anādimadhyanidhanaṃ nirdvandvaṃ kartṛ śāśvatam
     kūtasthaṃ caiva nityaṃ ca yad vadanti śamātmakāḥ
 98 yataḥ sarvāḥ pravartante sarga pralaya vikriyāḥ
     yac ca śaṃsanti śāstreṣu vadanti paramarṣayaḥ
 99 sarve viprāś ca devāś ca tathāgamavido janāḥ
     brahmaṇyaṃ paramaṃ devam anantaṃ parato 'cyutam
 100 prārthayantaś ca taṃ viprā vadanti guṇabuddayaḥ
    samyag yuktās tathā yogāḥ sāṃkhyāś cāmitadarśanāḥ
101 amūrtes tasya kaunteya sāṃkhyaṃ mūrtir iti śrutiḥ
    abhijñānāni tasyāhur mataṃ hi bharatarṣabha
102 dvividhānīha bhūtāni pṛthivyāṃ pṛthivīpate
    jaṅgamāgama saṃjñāni jaṅgamaṃ tu viśiṣyate
103 jñānaṃ mahad yad dhi mahatsu rājan; vedeṣu sāṃkhyeṣu tathaiva yoge
    yac cāpi dṛṣṭaṃ vividhaṃ purāṇaṃ; sāṃkhyāgataṃ tan nikhilaṃ narendra
104 yac cetihāseṣu mahatsu dṛṣṭaṃ; yac cārthaśāstre nṛpa śiṣṭajuṣṭe
    jñānaṃ ca loke yad ihāsti kiṃ cit; sāṃkhyāgataṃ tac ca mahan mahātman
105 śamaś ca dṛṣṭaḥ paramaṃ balaṃ ca; jñānaṃ ca sūkṣmaṃ ca yathāvad uktam
    tapāṃsi sūkṣmāṇi sukhāni caiva; sāṃkhye yathāvad vihitāni rājan
106 viparyaye tasya hi pārtha devān; gacchanti sāṃkhyāḥ satataṃ sukhena
    tāṃś cānusaṃcārya tataḥ kṛtārthāḥ; patanti vipreṣu yateṣu bhūyaḥ
107 hitvā ca dehaṃ praviśanti mokṣaṃ; divaukaso dyām iva pārtha sāṃkhyāḥ
    tato 'dhikaṃ te 'bhiratā mahārhe; sāṃkhye dvijāḥ pārthiva śiṣṭajuṣṭe
108 teṣāṃ na tiryag gamanaṃ hi dṛṣṭaṃ; nāvāg gatiḥ pāpakṛtāṃ nivāsaḥ
    na cābudhānām api te dvijātayo; ye jñānam etan nṛpate 'nuraktāḥ
109 sāṃkyaṃ viśālaṃ paramaṃ purāṇaṃ; mahārṇavaṃ vimalam udārakāntam
    kṛtsnaṃ ca sāṃkhyaṃ nṛpate mahātmā; nārāyaṇo dhārayate 'prameyam
110 etan mayoktaṃ naradeva tattvaṃ; nārāyaṇo viśvam idaṃ purāṇam
    sa sarga kāle ca karoti sargaṃ; saṃhāra kāle ca tad atti bhūyaḥ

SECTION CCXC

"Yudhishthira said, 'This curiosity, O sire, is always dwelling in my mind. O grandsire of the Kurus, I desire to hear everything about it from thee. Why was the celestial Rishi, the high-souled Usanas, called also Kavi engaged in doing what was agreeable to the Asuras and disagreeable to the deities? Why was he engaged in diminishing the energy of the deities? Why were the Danavas always engaged in hostilities with the foremost of the deities? Possessed of the splendour of an immortal, for what reason did Usanas obtain the name of Sukra? How also did he acquire such superior excellence? Tell me all about these things. Though possessed of great energy, why does he not succeed in travelling to the centre of the firmament? I desire, O grandsire, to learn everything about all these matters.' 1
"Bhishma said, 'Listen, O king, with attention to all this as it occurred actually. O sinless one, I shall narrate these matters to thee as I have heard and understood them. Of firm vows and honoured by all, Usanas, that descendant of Bhrigu's race, became engaged in doing what was disagreeable to the deities for an adequate cause. 2 The royal Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the treasury of Indra, that master of the universe. 3 The great ascetic Usanas, crowned with Yoga-success, entered the person of Kuvera, and depriving the lord of treasures of his liberty by means of Yoga, robbed him of all his wealth. 4 Seeing his wealth taken away from him, the lord of treasures became highly displeased. Filled with anxiety, and his wrath also being excited, he went to that foremost of gods, viz., Mahadeva. Kuvera, represented the matter unto Siva of immeasurable energy, that first of gods, fierce and amiable, and possessed of various forms. And he said, 'Usanas, having spiritualised himself by Yoga entered my form and depriving myself of liberty, has taken away all my wealth. Having by
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[paragraph continues] Yoga entered my body he has again left it.' Hearing these words, Maheswara of supreme Yoga-powers became filled with rage. His eyes, O king, became blood-red, and taking up his lance he waited (ready to strike down Usanas). Indeed, having taken up that foremost of weapons, the great god began to say, 'Where is he? Where is he?' Meanwhile, Usanas, having ascertained the purpose of Mahadeva (through Yoga-power) from a distance, waited in silence. Indeed, having ascertained the fact of the wrath of the high-souled Maheswara of superior Yoga-power, the puissant Usanas began to reflect as to whether he should go to Maheswara or fly away or remain where he was. Thinking, with the aid of his severe penances, of the high-souled Mahadeva, Usanas of soul crowned with Yoga-success, placed himself on the point of Mahadeva's lance. The bow-armed Rudra, understanding that Usanas, whose penances had become successful and who had converted himself into the form of pure Knowledge, was staying at the point of his lance (and finding that he was unable to hurl the lance at one who was upon it), bent that weapon with hand. When the fierce-armed and puissant Mahadeva of immeasurable energy had thus bent his lance (into the form of a bow), that weapon came to be called from that time by the name of Pinaka. 1 The lord of Uma, beholding Bhargava thus brought upon the palm of his hand, opened his mouth. The chief of the gods then threw Bhargava into his mouth and swallowed him at once. The puissant and high-souled Usanas of Bhrigu's race, entering the stomach of Maheswara, began to wander there.'
"Yudhishthira said, 'How, O king, could Usanas succeed in wandering within the stomach of that foremost of superior intelligence? What also did that illustrious god do while the Brahmana was within his stomach?' 2
"Bhishma said, 'In days of yore (having swallowed up Usanas), Mahadeva of severe vows entered the waters and remained there like an immovable stake of wood, O king, for millions of years (engaged in Yoga-meditation). His Yoga penances of the austerest type having been over, he rose from the mighty lake. Then that primeval god of the gods, viz., the eternal Brahman, approached him, and enquired after the progress of his penances and after his welfare. The deity having the bull for his emblem answered, saying, 'My penances have been well-practised.' Of inconceivable soul, possessed of great intelligence, and ever devoted to the religion of truth, Sankara saw that Usanas within his stomach had become greater in consequence of those penances of his. 3 That foremost of Yogins (viz., Usanas), rich with that wealth of penances and the wealth (he had appropriated from Kuvera), shone brightly in the three worlds, endued with great energy. 4 After this, Mahadeva
p. 345
armed with Pinaka, that soul of Yoga, once more betook himself to Yoga-meditation. Usanas, however, filled with anxiety, began to wander within the stomach of the great god. The great ascetic began to hymn the praises of the god from where he was, desirous of finding an outlet for escape. Rudra, however, having stopped all his outlets, prevented him from coming out. The great ascetic Usanas, however, O chastiser of foes, from within Mahadeva's stomach, repeatedly addressed the god, saying, 'Show me thy kindness!' Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up all other outlets of his body. Confined on every side and unable to find out the outlet indicated, the ascetic began to wander hither and thither, burning all the while with Mahadeva's energy. At last he found the outlet and issued through it. In consequence of this fact he came to be called by the name of Sukra, and it is in consequence of that fact he also became unable to attain (in course of his wandering) the central point of the firmament. Beholding him come out of his stomach and shining brightly with energy, Bhava, filled with anger, stood with lance uplifted in his hand. The goddess Uma then interposed and forbade the angry lord of all creatures, viz., her spouse, to slay the Brahmana. And in consequence of Uma's having thus prevented her lord from accomplishing his purpose the ascetic Usanas (from the day) became the son of the goddess.'
"The goddess said, 'This Brahmana no longer deserves to be slain by thee. He has become my son. O god, one who comes out of thy stomach does not deserve slaughter at thy hands.'
"Bhishma continued, 'Pacified by these words of his spouse, Bhava smiled and said repeatedly these words, O king, 'Let this one go whithersoever he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse the goddess Uma, the great ascetic Usanas, endued with superior intelligence, proceeded to the place he chose. I have thus narrated to thee, O chief of the Bharatas, the story of the high-souled Bhargava about which thou didst ask me.'"

 

Book 12
Chapter 291

 

 

1 [y]
      kiṃ tad akṣaram ity uktaṃ yasmān nāvārtate punaḥ
      kiṃ ca tat kṣaram ity uktaṃ yasmād āvartate punaḥ
  2 akṣarakṣarayor vyaktim icchāmy ariniṣūdana
      upalabdhuṃ mahābāho tattvena kurunandana
  3 tvaṃ hi jñānanidhir viprair ucyase vedapāragaiḥ
      ṛṣibhiś ca mahābhāgair yatibhiś ca mahātmabhiḥ
  4 śeṣam alpaṃ dinānāṃ te dakṣiṇāyana bhāskare
      āvṛtte bhagavaty arke gantāsi paramāṃ gatim
  5 tvayi pratigate śreyaḥ kutaḥ śroṣyāmahe vayam
      kuruvaṃśapradīpas tvaṃ jñānadravyeṇa dīpyase
  6 tad etac chrotum icchāmi tvattaḥ kurukulodvaha
      na tṛpyāmīha rājendra śṛṇvann amṛtam īdṛśam
  7 [bhī]
      atra te vartayiṣye 'ham itihāsaṃ purātanam
      vasiṣṭhasya ca saṃvādaṃ karāla janakasya ca
  8 vasiṣṭhaṃ śreṣṭham āsīnam ṛṣīṇāṃ bhāskaradyutim
      papraccha janako rājā jñānaṃ naiḥśreyasaṃ param
  9 param adhyātmakuśalam adhyātmagatiniścayam
      maitrāvaruṇim āsīnam abhivādya kṛtāñjaliḥ
  10 svakṣaraṃ praśritaṃ vākyaṃ madhuraṃ cāpy anulbanam
     papraccharṣivaraṃ rājān karāla janakaḥ purā
 11 bhagavañ śrotum icchāmi paraṃ brahma sanātanam
     yasmān na punar āvṛttim āpnuvanti manīṣiṇaḥ
 12 yac ca tat kṣaram ity uktaṃ yatredaṃ kṣarate jagat
     yac cākṣaram iti proktaṃ śivaṃ kṣemyam anāmayam
 13 [vasisṭha]
     śrūyatāṃ pṛthivīpāla kṣaratīdaṃ yathā jagat
     yan na kṣarati pūrveṇa yāvat kālena cāpy atha
 14 yugaṃ dvādaśa sāhasraṃ kalpaṃ viddhi caturguṇam
     daśa kalpaśatāvṛttaṃ tad āhar brāhmam ucyate
     rātriś caitāvatī rājan yasyānte pratibudhyate
 15 sṛjaty ananta karmāṇaṃ mahāntaṃ bhūtam agrajam
     mūrtimantam amūrtātmā viśvaṃ śambhuḥ svayambhuvaḥ
     animā laghimā prāptir īśānaṃ jyotir avyayam
 16 sarvataḥ pāni pādāntaṃ sarvato 'kṣiśiromukham
     sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati
 17 hiraṇyagarbho bhagavān eṣa buddhir iti smṛtaḥ
     mahān iti ca yogeṣu viriñca iti cāpy uta
 18 sāṃkhye ca pathyate śāstre nāmabhir bahudhātmakaḥ
     vicitrarūpo viśvātmā ekākṣara iti smṛtaḥ
 19 vṛtaṃ naikātmakaṃ yena kṛtsnaṃ trailokyam ātmanā
     tathaiva bahurūpatvād viśvarūpa iti smṛtaḥ
 20 eṣa vai vikriyāpannaḥ sṛjaty ātmānam ātmanā
     ahaṃkāraṃ mahātejāḥ prajāpatim ahaṃkṛtam
 21 avyaktād vyaktam utpannaṃ vidyā sargaṃ vadanti tam
     mahāntaṃ cāpy ahaṃkāram avidyā sargam eva ca
 22 avidhiś ca vidhiś caiva samutpannau tathaikataḥ
     vidyāvidyeti vikhyāte śrutiśāstrārtha cintakaiḥ
 23 bhūtasargam ahaṃkārāt tṛtīyaṃ viddhi pārthiva
     ahaṃkāreṣu bhūteṣu caturthaṃ viddhi vaikṛtam
 24 vāyur jyotir athākāśam āpo 'tha pṛthivī tathā
     śabdaḥ sparśaś ca rūpaṃ ca raso gandhas tathaiva ca
 25 evaṃ yugapad utpannaṃ daśavargam asaṃśayam
     pañcamaṃ viddhi rājendra bhautikaṃ sargam arthavat
 26 śrotraṃ tvak cakṣuṣī jihvā ghrāṇam eva ca pañcamam
     vāk ca hastau ca pādau ca pāyur medhraṃ tathaiva ca
 27 buddhīndriyāṇi caitāni tathā karmendriyāṇi ca
     saṃbhūtānīha yugapan manasā saha pārthiva
 28 eṣā tattvacaturviṃśā sarvākṛtiṣu vartate
     yāṃ jñātvā nābhiśocanti brāhmaṇās tattvadarśinaḥ
 29 etad dehaṃ samākhyātaṃ trailokye sarvadehiṣu
     veditavyaṃ naraśreṣṭha sadevanaradānave
 30 sayakṣabhūtagandharve sakiṃnaramahorage
     sacāraṇa piśāce va sadevarṣiniśācare
 31 sadaṃśa kīta maśake sapūti kṛmimūṣake
     śuni śvapāke vaineye sacandāle sapulkase
 32 hastyaśvakharaśārdūle savṛkṣe gavi caiva ha
     yac ca mūrtimayaṃ kiṃ cit sarvatraitan nidarśanam
 33 jale bhuvi tathākāśe nānyatreti viniścayaḥ
     sthānaṃ dehavatām asti ity evam anuśuśruma
 34 kṛtsnam etāvatas tāta kṣarate vyaktasaṃjñakam
     ahany ahani bhūtātmā tataḥ kṣara iti smṛtaḥ
 35 etad akṣaram ity uktaṃ kṣaratīdaṃ yathā jagat
     jagan mohātmakaṃ prāhur avyaktaṃ vyaktasaṃjñakam
 36 mahāṃś caivāgrajo nityam etat kṣara nidarśanam
     kathitaṃ te mahārāja yasmān nāvartate punaḥ
 37 pañcaviṃśatimo viṣṇur nistattvas tattvasaṃjñakaḥ
     tattvasaṃśrayaṇād etat tattvam āhur manīṣiṇaḥ
 38 yad amūrty asṛjad vyaktaṃ tat tan mūrty adhitiṣṭhati
     caturviṃśatimo vyakto hy amūrtaḥ pañcaviṃśakaḥ
 39 sa eva hṛdi sarvāsu mūrtiṣv ātiṣṭhate ''tmavān
     cetayaṃś cetano nityaḥ sarvamūrtir amūrtimān
 40 sarga pralaya dharmiṇyā asarga pralayātmakaḥ
     gocare vartate nityaṃ nirguṇo guṇasaṃjñakaḥ
 41 evam eṣa mahān ātmā sarga pralaya kovidaḥ
     vikurvāṇaḥ prakṛtimān abhimanyaty abuddhimān
 42 tamaḥ sattvarajo yuktas tāsu tāsv iha yoniṣu
     līyate 'pratibuddhatvād abuddha janasevanāt
 43 saha vāso nivāsātmā nānyo 'ham iti manyate
     yo 'haṃ so 'ham iti hy uktvā guṇān anu nivartate
 44 tamasā tāmasān bhāvān vividhān pratipadyate
     rajasā rājasāṃś caiva sāttvikān sattvasaṃśrayāt
 45 śuklalohita kṛṣṇāni rūpāṇy etāni trīṇi tu
     sarvāṇy etāni rūpāṇi jānīhi prākṛtāni vai
 46 tāmasā nirayaṃ yānti rājasā mānuṣāṃs tathā
     sāttvikā devalokāya gacchanti sukhabhāginaḥ
 47 niṣkaivalyena pāpena tiryagyonim avāpnuyāt
     puṇyapāpena mānuṣyaṃ puṇyenaikena devatāḥ
 48 evam avyaktaviṣayaṃ kṣaram āhur manīṣiṇaḥ
     pañcaviṃśatimo yo 'yaṃ jñānād eva pravartate

 

SECTION CCXCI

"Yudhishthira said, 'O thou of mighty arms, tell me, after this what is beneficial for us. O grandsire, I am never satiated with thy words which seem to me like Amrita. What are those good acts, O best of men, by accomplishing which a man succeeds in obtaining what is for his highest benefit both here and hereafter, O giver of boons!'
"Bhishma said, 'In this connection I shall narrate to thee what the celebrated king Janaka had enquired, in days of yore, of the high-souled Parasara, 'What is beneficial for all creatures both in this world and the next! Do thou tell me what should be known by all this connection.' Thus questioned, Parasara,
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possessed of great ascetic merit and conversant with the ordinances of every religion, 1 said these words, desirous of favouring the king.'
"Parasara said, 'Righteousness earned by acts is supreme benefit both in this world and the next. The sages of the old have said that there is nothing higher than Righteousness. By accomplishing the duties of righteousness a man becomes honoured in heaven. The Righteousness, again, of embodied creatures, O best of kings, consists in the ordinance (laid down in the scriptures) on the subject of acts. 2 All good men belonging to the several modes of life, establishing their faith on that righteousness, accomplish their respective duties. 3 Four methods of living, O child, have been ordained in this world. (Those four methods are the acceptance of gifts for Brahmanas; the realisation of taxes for Kshatriyas; agriculture for Vaisyas; and service of the three other classes for the Sudras). Wherever men live the means of support come to them of themselves. Accomplishing by various ways acts that are virtuous or sinful (for the purpose of earning their means of support), living creatures, when dissolved into their constituent elements attain to diverse ends. 4 As vessels of white brass, when steeped in liquefied gold or silver, catch the hue of these metals, even so a living creature, who is completely dependent upon the acts of his past lives takes his colour from the character of those acts. Nothing can sprout forth without a seed. No one can obtain happiness without having accomplished acts capable of leading to happiness. When one's body is dissolved away (into its constituent elements), one succeeds in attaining to happiness only in consequence of the good acts of previous lives. The sceptic argues, O child, saying, I do not behold that anything in this world is the result of destiny or the virtuous and sinful acts of past lives. Inference cannot establish the existence or operation of destiny. 5 The deities, the Gandharvas and the Danavas have become what they are in consequence of their own nature (and not of their acts of past lives). People never recollect in their next lives the acts done by them in previous ones. For explaining the acquisition of fruits in any particular life people seldom name the four kinds of acts alleged to have been accomplished in past lives. 6 The declarations
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having the Vedas for their authority have been made for regulating the conduct of men in this world, and for tranquillizing the minds of men. These (the sceptic says), O child, cannot represent the utterances of men possessed of true wisdom. This opinion is wrong. In reality, one obtains the fruits of whatever among the four kinds of acts one does with the eye, the mind, the tongue, and muscles. 1 As the fruit of his acts, O king, a person sometimes obtains happiness wholly, sometimes misery in the same way, and sometimes happiness and misery blended together. Whether righteous or sinful, acts are never destroyed (except by enjoyment or endurance of their fruits). 2 Sometimes, O child, the happiness due to good acts remains concealed and covered in such a way that it does not display itself in the case of the person who is sinking in life's ocean till his sorrows disappear. After sorrow has beep exhausted (by endurance), one begins to enjoy (the fruits of) one's good acts. And know, O king, that upon the exhaustion of the fruits of good acts, those of sinful acts begin to manifest themselves. Self-restraint, forgiveness, patience, energy, contentment, truthfulness of speech, modesty, abstention from injury, freedom from the evil practices called vyasana, and cleverness,--these are productive of happiness. No creature is eternally subject to the fruits of his good or bad acts. The man possessed of wisdom should always strive to collect and fix his mind. One never has to enjoy or endure the good and bad acts of another. Indeed, one enjoys and endures the fruits of only those acts that one does oneself. The person that casts off both happiness and misery walks along a particular path (the path, viz., of knowledge). Those men, however, O king, who suffer themselves to be attached to all worldly objects, tread along a path that is entirely different. A person should rot himself do that act which, if done by another, would call down his censure. Indeed, by doing an act that one censures in others, one incurs ridicule. A Kshatriya bereft of courage, a Brahmana that takes every kind of food, a Vaisya unendued with exertion (in respect of agriculture and other moneymaking pursuits), a Sudra that is idle (and, therefore, averse to labour), a learned person without good behaviour, one of high birth but destitute of righteous conduct, a Brahmana fallen away from truth, a woman that is unchaste and wicked, a Yogin endued with attachments, one that cooks food for one's own self, an ignorant person employed in making a discourse,
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a kingdom without a king and a king that cherishes no affection for his subjects and who is destitute of Yoga,--these all, O king, are deserving of pity!'" 1

 

 

Book 12
Chapter 292

 

1 [vasisṭha]
      evam apratibuddhatvād abuddham anuvartate
      dehād dehasahasrāṇi tathā samabhipadyate
  2 tiryagyonisahasreṣu kadā cid devatāsv api
      upapadyati saṃyogād guṇaiḥ saha guṇakṣayāt
  3 mānuṣatvād divaṃ yāti divo mānuṣyam eva ca
      mānuṣyān nirayasthānam ānantyaṃ pratipadyate
  4 kośakāro yathātmānaṃ kītaḥ samanurundhati
      sūtratantu guṇair nityaṃ tathāyam aguṇo guṇaiḥ
  5 dvandvam eti ca nirdvandvas tāsu tāsv iha yoniṣu
      śīrṣa roge 'kṣiroge ca dantaśūle gala grahe
  6 jalodare 'rśasāṃ roge jvara ganda viṣūcike
      śvitre kuṣṭhe 'gnidāhe ca sidhmāpa smārayor api
  7 yāni cānyāni dvandvāni prākṛtāni śarīriṣu
      utpadyante vicitrāṇi tāny eṣāpy abhimanyate
      abhimanyaty abhīmānāt tathaiva sukṛtāny api
  8 ekavāsāś ca durvāsāḥ śāyī nityam adhas tathā
      mandūka śāyī ca tathā vīrāsana gatas tathā
  9 cīradhāraṇam ākāśe śayanaṃ sthānam eva ca
      iṣṭakā prastare caiva kantaka prastare tathā
  10 bhasma prastaraśāyī ca bhūmiśayyānulepanaḥ
     vīra sthānāmbupaṅke ca śayanaṃ phalakeṣu ca
 11 vividhāsu ca śayyāsu phalagṛddhyānvito 'phalaḥ
     muñja mekhala nagnatvaṃ kṣaumakṛṣṇājināni ca
 12 śānī vālaparīdhāno vyāghracarma paricchadaḥ
     siṃhacarma parīdhānaḥ patta vāsās tathaiva ca
 13 kītakā vasanaś caiva cīravāsās tathaiva ca
     vastrāṇi cānyāni bahūny abhimanyaty abuddhimān
 14 bhojanāni vicitrāṇi ratnāni vividhāni ca
     ekavastrāntar āśitvam ekakālika bhojanam
 15 caturthāstama kālaś ca sastha kālika eva ca
     so rātrabhojanaś caiva tathaivāstāha bhojanaḥ
 16 saptarātradaśāhāro dvādaśāhāra eva ca
     māsopavāsī mūlāśī phalāhāras tathaiva ca
 17 vāyubhakṣo 'mbupinyāka gomayādana eva ca
     gomūtra bhojanaś caiva śākapuṣpāda eva ca
 18 śaivāla bhojanaś caiva tathācāmena vartayan
     vartayañ śīrṇaparṇaiś ca prakīrṇa phalabhojanaḥ
 19 vividhāni ca kṛcchrāṇi sevate sukhakāṅkṣayā
     cāndrāyaṇāni vidhival liṅgāni vividhāni ca
 20 cāturāśramya panthānam āśrayaty āśramān api
     upāsīnaś ca pāsandān guhāḥ śailāṃs tathaiva ca
 21 viviktāś ca śilā chāyās tathā prasravaṇāni ca
     vividhāni ca japyāni vividhāni vratāni ca
 22 niyamān suvicitrāṃś ca vividhāni tapāṃsi ca
     yajñāṃś ca vividhākārān vidhīṃś ca vividhāṃs tathā
 23 vanik pathaṃ dvija kṣatraṃ vaiśyaśūdraṃ tathaiva ca
     dānaṃ ca vividhākāraṃ dīnāndha kṛpaṇeṣv api
 24 abhimanyaty asaṃbodhāt tathaiva trividhān guṇān
     sattvaṃ rajas tamaś caiva dharmārthau kāma eva ca
     prakṛtyātmānam evātmā evaṃ pravibhajaty uta
 25 svadhākāra vasat kārau svāhākāranamaskriyāḥ
     yājana dhyāpanaṃ dānaṃ tathaivāhuḥ pratigraham
     yajanādhyayane caiva yac cānyad api kiṃ cana
 26 janmamṛtyuvivāde ca tathā viśasane 'pi ca
     śubhāśubhamayaṃ sarvam etad āhuḥ kriyā patham
 27 prakṛtiḥ kurute devī mahāpralayam eva ca
     divasānte guṇān etān abhyetyaiko 'vatiṣṭhati
 28 raśmijālam ivādityas tat kālena niyacchati
     evam eṣo 'sakṛt sarvaṃ krīdārtham ahimanyate
 29 ātmarūpa guṇān etān vividhān hṛdayapriyān
     evam eva vikurvāṇaḥ sarga pralaya karmaṇī
 30 kriyākriyā pathe raktas triguṇas triguṇātigaḥ
     kriyākriyā pathopetas tathā tad iti manyate
 31 evaṃ dvandvāny athaitāni vartante mama nityaśaḥ
     mamaivaitāni jāyante bādhante tāni mām iti
 32 nistartavyāny athaitāni sarvāṇīti narādhipa
     manyate 'yaṃ hy abuddhitvāt tathaiva sukṛtāny api
 33 bhoktavyāni mayaitāni devalokagatena vai
     ihaiva cainaṃ bhokṣyāmi śubhāśubhaphalodayam
 34 sukham eva ca kartavyaṃ sakṛt kṛtvā sukhaṃ mama
     yāvadantaṃ ca me saukhyaṃ jātyāṃ jātyāṃ bhaviṣyati
 35 bhaviṣyati ca me duḥkhaṃ kṛtenehāpy anantakam
     mahad duḥkhaṃ hi mānuṣyaṃ niraye cāpi majjanam
 36 nirayāc cāpi mānuṣyaṃ kālenaiṣyāmy ahaṃ punaḥ
     manuṣyatvāc ca devatvaṃ devatvāt pauruṣaṃ punaḥ
     manuṣyatvāc ca nirayaṃ paryāyenopagacchati
 37 ya evaṃ vetti vai nityaṃ nirātmātma guṇair vṛtaḥ
     tena devamanuṣyeṣu niraye copapadyate
 38 mamatvenāvṛto nityaṃ tatraiva parivartate
     sarga koti sahasrāṇi maraṇāntāsu mūrtiṣu
 39 ya evaṃ kurute karma śubhāśubhaphalātmakam
     sa eva phalam aśnāti triṣu lokeṣu mūrtimān
 40 prakṛtiḥ kurute karma śubhāśubhaphalātmakam
     prakṛtiś ca tad aśnāti triṣu lokeṣu kāmagā
 41 tiryagyonau manuṣyatve devaloke tathaiva ca
     trīṇi sthānāni caitāni jānīyāt prākṛtāni ha
 42 aliṅgāṃ prakṛtiṃ tv āhur liṅgair anumimīmahe
     tathaiva pauruṣaṃ liṅgam anumānād dhi paśyati
 43 sa liṅgāntaram āsādya prākṛtaṃ liṅgam avraṇam
     vraṇadvārāṇy adhiṣṭhāya karmāṇy ātmani manyate
 44 śrotrādīni tu sarvāṇi pañca karmendriyāṇi ca
     vāg ādīni pravartante guṇeṣv eva guṇaiḥ saha
     aham etāni vai kurvan mamaitānīndriyāṇi ca
 45 nirindriyo 'bhimanyeta vraṇavān asmi nirvranaḥ
     aliṅgo liṅgam ātmānam akālaḥ kālam ātmanaḥ
 46 asattvaṃ sattvam ātmānam atattvaṃ tattvam ātmanaḥ
     amṛtyur mṛtyum ātmānam acaraś caram ātmanaḥ
 47 akṣetraḥ kṣetram ātmānam asargaḥ sargam ātmanaḥ
     atapās tapa ātmānam agatir gatim ātmanaḥ
 48 abhavo bhavam ātmānam abhayo bhayam ātmanaḥ
     akṣaraḥ kṣaram ātmānam abuddhis tv abhimanyate

SECTION CCXCII

"Parasara said, 'That man who, having obtained this car, viz., his body endued with mind, goes on, curbing with the reins of-knowledge the steeds represented by the objects of the senses, should certainly be regarded as possessed of intelligence. The homage (in the form of devotion to and concentrated meditation on the Supreme) by a person whose mind is dependent on itself and who has cast off the means of livelihood is worthy of high praise,--that homage, namely, O regenerate one, which is the result of instructions received from one who has succeeded in transcending acts but not obtained from the mutual discussion of men in the same state of progress. 2 Having obtained the allotted period of life, O king, with such difficulty, one should not diminish it (by indulgence of the senses). On the other hand, man should always exert, by righteous acts for his gradual advancement. 3 Among the six different colours that Jiva attains at different periods of his existence, he who falls away from a superior colour deserves obloquy and censure. Hence, one that has attained to the result of good acts should conduct oneself in such a way as to avoid all acts stained by the quality of Rajas. 4 Man
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attains to a superior colour by righteous acts. Unable to acquire a superior hue, for such acquisition is extremely difficult, a person, by doing sinful acts only slays himself (by sinking into hell and falling down into an inferior colour). All sinful acts that are committed unconsciously or in ignorance are destroyed by penances. A sinful act, however, that is committed knowingly, produces much sorrow. Hence, one should never commit sinful acts which have for their fruit only sorrow. The man of intelligence would never do an act that is sinful in character even if it leads to the greatest advantage, just as a person that is pure would never touch a Chandala. 1 How miserable is the fruit I see of sinful acts! Through sin the very vision of the sinner becomes perverse, and he confounds his body and its unstable accompaniments with the Soul. 2 That foolish man who does not succeed in betaking himself to Renunciation in this world becomes afflicted with great grief when he departs to the next world. 3 An uncoloured cloth, when dirty, can be cleaned, but not a piece of cloth that is dyed with black; even so, O king, listen to me with care, is it the case with sin. That man who, having knowingly committed sin, acts righteously for expiating that sin, has to enjoy and endure the fruits of his good and bad acts separately. 4 The utterers of Brahma maintain, under the authority of what has been laid down in the Vedas, that all acts of injury committed in ignorance are cancelled by acts of righteousness. A sin, however, that is committed consciously is never cancelled by righteousness. Thus say the regenerate utterers of Brahma who are conversant with the scriptures of Brahmana. As regards myself, my view is that whatever acts are done, be they righteous or sinful, be they done knowingly or otherwise, remain (and are never destroyed unless their fruits are enjoyed or endured). 5 Whatever acts are done by the mind with full deliberation, produce, according to their grossness or subtility, fruits that are gross or subtile. 6 Those acts, however, O thou of righteous soul, which are fraught with great injury, if done in ignorance, do without fail produce consequences and even consequences that lead to hell, with this difference that those consequences are disproportionate
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in point of gravity to the acts that produce them. 1 As to those acts (of a doubtful or unrighteous nature) that may be done by the deities or ascetics of reputation, a righteous man should never do their like or, informed of them, should never censure them. 2 That man who, reflecting with his mind, O king, and ascertaining his own ability, accomplishes righteous acts, certainly obtains what is for his benefit. Water poured into an unbaked vessel gradually becomes less and finally escapes altogether. If kept, however, in a baked vessel, it remains without its quantity being diminished. After the same manner, acts done without reflection with the aid of the understanding do not become beneficial; while acts done with judgment remain with undiminished excellence and yield happiness as their result. If into a vessel containing water other water be poured, the water that was originally there increases in quantity; even so all acts done with judgment, be they equitable or otherwise, only add to one's stock of righteousness. A king should subjugate his foes and all who seek to assert their superiority, and he should properly rule and protect his subjects. One should ignite one's sacred fires and pour libations on them in diverse sacrifices, and retiring in the woods into either one's middle or old age, should live there (practising the duties of the two last modes of life). Endued with self-restraint, and possessed of righteous behaviour, one should look upon all creatures as on one's own self. One should again reverence one's superiors. By the practice of truth and of good conduct, O king, one is sure to obtain happiness.'"

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Footnotes

348:2 This is a very abstruse verse. The grammatical construction of the first line is asritena manasa vrittihinasya seva sasyate. Asritena is niralamvanena. By seva is meant homage paid to the Supreme in the form of devotion and concentrated meditation. It implies, of course, a thorough reliance on God. Vrittihina is one who has cast off the means of livelihood, implying one who abstains from worldly objects. In the second line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva. Atihastat is 'from one who has transcended the use of the hand, i.e., the necessity of acts. Atihastanirvritta, means 'obtained-from a competent preceptor.' In brief, what is stated here is that such seva should be learnt from competent preceptors and not by discussion among persons in the stage of spiritual progress.
348:3 The object of this verse, the commentator points out, is to show the desirability of practising that seva soon or without loss of time.
348:4 In the discourse of Sanatkumara to Vritra, these six colours have been mentioned, and the nature of the acts by which one attains to a superior colour or falls down from a superior to an inferior one. Vide Sec. 280, ante.
349:1 A particular kind of Chandala is called kusalin.
349:2 Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is papaddhetoh. Virochate, is viseshena atmatwena rochate.
349:3 Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya it may be taken either as implying one that is dead or one that has betaken himself to Yoga. In the latter case, the verse would mean that that man who betakes himself to Yoga without adopting Renunciation meets with much sorrow.
349:4 The object of this verse is to show that conscious sin can never be destroyed by expiation. The only means by which sin can be destroyed is by enduring its fruits.
349:5 The Burdwan translator makes utter nonsense of this verse. Guna-yuktam is explained by the commentator as equivalent to punyakarma. Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed by the suffix namul.
349:6 Yathatatham is sthula-sukshma-taratamyena. The sense is that all acts done knowingly produce fruits according to their nature. If gross, the fruits produced are gross; if subtile, the fruits produced are subtile.
350:1 The speaker's opinion is that all acts are productive of fruits. If good, the fruits are good. If bad, the fruits are bad. There is this difference, however, between acts done knowingly and those done in ignorance: the former produce commensurate fruits i.e., if gross, their fruits are gross; if subtile, the fruits are subtile; but the latter produce fruits that are not so, so that even if heinous, the fruits do not involve a large but only a small measure of misery. There is no other difference between the two kinds of acts.
350:2 The object of this verse is to show that such acts form the exception and they are kept out of my sight in this discourse on acts. The Rishi Viswamitra caused the death of the hundred sons of Vasishtha, and yet he had not to go to hell for it.

 

 

 

Book 12
Chapter 293

 

1 [vasisṭha]
      evam apratibuddhatvād abuddha janasevanāt
      sarga koti sahasrāṇi patanāntāni gacchati
  2 dhāmnā dhāma sahasrāṇi maraṇāntāni gacchati
      tiryagyonau manuṣyatve devaloke tathaiva ca
  3 candramā iva kośānāṃ punas tatra sahasraśaḥ
      līyate 'pratibuddhatvād evam eṣa hy abuddhimān
  4 kalāḥ pañcadaśā yonis tad dhāma iti pathyate
      nityam etad vijānīhi somaḥ sodaśamī kalā
  5 kalāyāṃ jāyate 'jasraṃ punaḥ punar abuddhimān
      dhāma tasya payuñjanti bhūya eva tu jāyate
  6 sodaśī tu kalā sūkṣmā sa soma upadhāryatām
      na tūpayujyate devair devān upayunakti sā
  7 evaṃ tāṃ kṣapayitvā hi jāyate nṛpasattama
      sā hy asya prakṛtir dṛṣṭā tat kṣayān mokṣa ucyate
  8 tad evaṃ sodaśa kalaṃ deham avyaktasaṃjñakam
      mamāyam iti manvānas tatraiva parivartate
  9 pañcaviṃśas tathaivātmā tasyaivā pratibodhanāt
      vimalasya vuśuddhasya śuddhānila niṣevanāt
  10 aśuddha eva śuddhātmā tādṛg bhavati pārthiva
     abuddha sevanāc cāpi buddho 'py abudhatāṃ vrajet
 11 tathaivāpratibuddho 'pi jñeyo nṛpatisattama
     prakṛtes triguṇāyās tu sevanāt prākṛto bhavet
 12 [karālajanaka]
     akṣarakṣarayor eṣa dvayoḥ saṃbandha iṣyate
     strīpuṃsor vāpi bhagavan saṃbandhas tadvad ucyate
 13 ṛte na puruṣeṇeha strī garbhaṃ dhārayaty uta
     ṛte striyaṃ na puruṣo rūpaṃ nirvartayet tathā
 14 anyonyasyābhisaṃbandhād anyonyaguṇasaṃśrayāt
     rūpaṃ nirvartayaty etad evaṃ sarvāsu yoniṣu
 15 ratyartham abhisaṃrodhād anyonyaguṇasaṃśrayāt
     ṛtau nirvartate rūpaṃ tad vakṣyāmi nidarśanam
 16 ye guṇāḥ puruṣasyeha ye ca mātṛguṇās tathā
     asthi snāyu ca majjā ca jānīmaḥ pitṛjo dvija
 17 tvaṅ māṃsaṃ śonitaṃ caiva mātṛjāny api śuśruma
     evam etad dvijaśreṣṭha veda śāstreṣu pathyate
 18 pramāṇaṃ yac ca vedoktaṃ śāstroktaṃ yac ca pathyate
     veda śāstrapramāṇaṃ ca pramāṇaṃ ta sanātanam
 19 evam evābhisaṃbaddhau nityaṃ prakṛtipūruṣau
     paśyāmi bhagavaṃs tasmān mokṣadharman na vidyate
 20 atha nānantara kṛtaṃ kiṃ cid eva nidarśanam
     tan mamācakṣva tattvena pratyakṣo hy asi sarvathā
 21 mokṣakāmāṃ vayaṃ cāpi kāṅkṣāmo yad anāmayam
     adeham ajaraṃ divyam atīndriyam anīśvaram
 22 [vas]
     yad etad uktaṃ bhavatā veda śāstranidarśanam
     evam etad yathā caitan na gṛhṇāti tathā bhavān
 23 dhāryate hi tvayā grantha ubhayor veda śāstrayoḥ
     na tu granthasya tattvajño yathāvat tvaṃ nareśvara
 24 yo hi vede ca śāstre ca grantha dhāraṇa tatparaḥ
     na ca granthārtha tattvajñas tasya tad dhāraṇaṃ vṛthā
 25 bhāraṃ sa vahate tasya granthasyārthaṃ na vetti yaḥ
     yas tu granthārtha tattvajño nāsya granthāgamo vṛthā
 26 granthasyārthaṃ ca pṛṣṭaḥ saṃs tādṛśo vaktum arhati
     yathātattvābhigamanād arthaṃ tasya sa vindati
 27 yas tu saṃsatsu kathayed granthārthaṃ sthūlabuddhimān
     sa kathaṃ mandavijñāno granthaṃ vakṣyati nirnayāt
 28 nirnayaṃ cāpi chidrātmā na taṃ vakṣyati tattvataḥ
     sopahāsātmatām eti yasmāc caivātmavān api
 29 tasmāt tvaṃ śṛṇu rājendra yathaitad anudṛśyate
     yāthātathyena sāṃkhyeṣu yogeṣu ca mahātmasu
 30 yad eva yogāḥ paśyanti sāṃkhyais tad anugamyate
     ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān
 31 tvan māṃsaṃ rudhiraṃ medaḥ pittaṃ majjāsthi snāyu ca
     etad aindriyakaṃ tāta yad bhavān idam āha vai
 32 dravyād dravyasya niṣpattir indriyād indriyaṃ tathā
     dehād deham avāpnoti bījād bījaṃ tathaiva ca
 33 nirindriyasyābīlasya nirdravyasyāsya dehinaḥ
     kathaṃ guṇā bhaviṣyanti nirguṇatvān mahātmanaḥ
 34 guṇā guṇeṣu jāyante tatraiva niviśanti ca
     evaṃguṇāḥ prakṛtito jāyante ca na santi ca
 35 tvan māṃsaṃ rudhiraṃ medaḥ pittaṃ majjāsthi snāyu ca
     astau tāny atha śukreṇa jānīhi prākṛtāni vai
 36 pumāṃś caivāpumāṃś caiva trailiṅgyaṃ prākṛtaṃ smṛtam
     naiva pumān pumāṃś caiva sa liṅgīty abhidhīyate
 37 aliṅgā prakṛtir liṅgair upalabhyati sātmajaiḥ
     yathā puṣpa phalair nityam ṛtavo mūrtayas tathā
 38 evam apy anumānena hy aliṅgam upalabhyate
     pañcaviṃśatimas tāta liṅgeṣv aniyatātmakaḥ
 39 anādi nidhano 'nantaḥ sarvadarśī nirāmayaḥ
     kevalaṃ tv abhimānitvād guṇeṣv aguṇa ucyate
 40 guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ
     tasmād evaṃ vijānanti ye janā guṇadarśinaḥ
 41 yadā tvaiṣa guṇān sarvān prākṛtān abhimanyate
     tadā sa guṇavān eva parameṇānupaśyati
 42 yat tad buddheḥ paraṃ prāhuḥ sāṃkhyā yogāś ca sarvaśaḥ
     budhyamānaṃ mahāprājñam abuddha parivarjanāt
 43 aprabuddham athāvyaktaṃ saguṇaṃ prāhur īśvaram
     nirguṇaṃ ceśvaraṃ nityam adhiṣṭhātāram eva ca
 44 prakṛteś ca guṇānāṃ ca pañcaviṃśatikaṃ budhāḥ
     sāṃkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ
 45 yadā prabuddhās tv avyaktam avasthā janma bhīravaḥ
     budhyamānaṃ prabudhyanti gamayanti samaṃ tadā
 46 etan nidarśanaṃ samyag asamyag anudarśanam
     budhyamānāprabuddhābhyāṃ pṛthakpṛthag ariṃdama
 47 paraspareṇaitad uktaṃ kṣarākṣara nidarśanam
     ekatvam akṣaraṃ prāhur nānātvaṃ kṣaram ucyate
 48 pañcaviṃśati niṣṭho 'yaṃ yadāsamyak pravartate
     ekatvaṃ darśanaṃ cāsya nānātvaṃ cāpy adarśanam
 49 tattvanistattvayor etat pṛthag eva nidarśanam
     pañcaviṃśati sargaṃ tu tattvam āhur manīṣiṇaḥ
 50 nistattvaṃ pañcaviṃśasya param āhur nidarśanam
     vargasya vargam ācāraṃ tattvaṃ tattvāt sanātan

SECTION CCXCIII

"Parasara said, 'Nobody in this world does good to another. Nobody is seen to make gifts to others. All persons are seen to act for their own selves. People are seen to cast off their very parents and their uterine brothers when these cease to be affectionate. What need be said then or relatives of other degrees? 3 Gifts to a distinguished person and acceptance of the gifts made by a distinguished person both lead to equal merit. Of these two acts, however,
p. 351
the making of a gift is superior to the acceptance of a gift. 1 That wealth which is acquired by proper means and increased also by proper means, should be protected with care for the sake of acquiring virtue. This is an accepted truth. One desirous of acquiring righteousness should never earn wealth by means involving injury to others. One should accomplish one's acts according to one's power, without zealously pursuing wealth. By giving water, whether cold or heated by fire, with a devoted mind, unto a (thirsty) guest, according to the best of one's power, one earns the merit that attaches to the act of giving food to a hungry man. The high-souled Rantideva obtained success in all the worlds by worshipping the ascetics with offerings of only roots and fruits leaves. The royal son of Sivi also won the highest regions of felicity by having gratified Surya along with his companion with offerings of the same kind. All men, by taking birth, incur debts to gods, guests, servants, Pitris, and their own selves. Everyone should, therefore, do his best for freeing himself from those debts. One frees oneself from one's debt to the great Rishis by studying the Vedas. One pays off one's debts to the gods by performing sacrifices. By performing the rites of the Sraddha one is freed from one's debts to the Pitris. One pays off one's debt to one's fellowmen by doing good offices to them. One pays off the debts one owes to one's own self by listening to Vedic recitations and reflecting on their import, by eating the remnants of sacrifices, and by supporting one's body. One should duty discharge all the acts, from the beginning, that one owes to one's servants. Though destitute of wealth, men are seen to attain to success by great exertions. 2 Munis by duly adoring the deities and by duty pouring libations of clarified butter on the sacred fire, have been seen to attain to ascetic success. Richika's son became the son of Vishwamitra. By adoring the deities who have shares in sacrificial offerings, with Richs (he attained to success in after life). Usanas became Sukra by having gratified the god of gods. Indeed., by hymning the praises of the goddess (Uma), he sports in the firmament, endued with great splendour. 3 Then, again, Asita and Devala, and Narada and Parvata, and Karkshivat, and Jamadagni's son Rama, and Tandya possessed of cleansed soul, and Vasishtha, and Jamadagni, and Viswamitra and Atri, and Bharadwaja, and Harismasru, and Kundadhara, and Srutasravas,--these great Rishis, by adoring Vishnu with concentrated minds with the aid of Richs, and by penances, succeeded in attaining to success through the grace of that great deity endued with intelligence. Many undeserving men, by adoring that good deity, obtained great distinction. One should not seek for advancement by achieving any wicked or censurable act. That wealth which is earned by righteous ways is true wealth. Fie on that wealth, however, which is earned by unrighteous means. Righteousness is eternal. It should never, in this world, be
p. 352
abandoned from desire of wealth. That righteous-souled person who keeps his sacred fire and offers his daily adorations to the deities is regarded as the foremost of righteous persons. All the Vedas, O foremost of kings, are established on the three sacred fires (called Dakshina, Garhapatya, and Ahavaniya). That Brahmana is said to possess the sacred fire whose acts exist in their entirety. It is better to at once abandon the sacred fire than to keep it, abstaining the while from acts. The sacred fire, the mother, the father who has begotten, and the preceptor, O tiger among men, should all be duly waited upon and served with humility. That man who, casting off all feelings of pride, humbly waits upon and serves them that are venerable for age, who is possessed of learning and destitute of lust, who looketh upon all creatures with an eye of love, who has no wealth, who is righteous in his acts, and who is destitute of the desire of inflicting any kind of harm (upon any one), that truly respectable man is worshipped in this world by those that are good and pious.'" 1

 

 

 

Book 12
Chapter 294

 

 

 

 1 [<karālajanaka]
      nānātvaikatvam ity uktaṃ tvayaitad ṛṣisattama
      paśyāmi cābhisaṃdigdham etayor vai nidarśanam
  2 tathāprabuddha buddhābhyāṃ budhyamānasya cānagha
      sthūlabuddhyā na paśyāmi tattvam etan na saṃśayaḥ
  3 akṣarakṣarayor uktaṃ tvayā yad api kāraṇam
      tad apy asthirabuddhitvāt pranastam iva me 'nagha
  4 tad etac chrotum icchāmi nānātvaikatva darśanam
      buddham apratibuddhaṃ ca budhyamānaṃ ca tattvataḥ
  5 vidyāvidye ca bhagavann akṣaraṃ kṣaram eva ca
      sāṃkhyaṃ yogaṃ ca kārtsnyena pṛthak caivāpṛthak ca ha
  6 [vas]
      hanta te saṃpravakṣyāmi yad etad anupṛcchasi
      yogakṛtyaṃ mahārāja pṛthag eva śṛṇuṣva me
  7 yogakṛtyaṃ tu yogānāṃ dhyānam eva paraṃ balam
      tac cāpi dvividhaṃ dhyānam āhur vedavido janāḥ
  8 ekāgratā ca manasaḥ prāṇāyāmas tathaiva ca
      prāṇāyāmas tu saguṇo nirguṇo manasas tathā
  9 mūtrotsarge purīse ca hojane ca narādhipa
      trikālaṃ nābhiyujñīta śeṣaṃ yuñjīta tatparaḥ
  10 indriyāṇīndriyārthebhyo nivartya manasā muniḥ
     daśa dvādaśabhir vāpi caturviṃśāt paraṃ tataḥ
 11 taṃ codanābhir matimān ātmānaṃ codayed atha
     tiṣṭhantam ajaraṃ taṃ tu yat tad uktaṃ manīsibhiḥ
 12 taiś cātmā satataṃ jñeya ity evam anuśuśruma
     dravyaṃ hy ahīna manaso nānyatheti viniścayaḥ
 13 vimuktaḥ sarvasaṅgebhyo laghv āhāro jitendriyaḥ
     pūrvarātre pare caiva dhārayeta mano ''tmani
 14 sthirī kṛtyendriya grāmaṃ manasā mithileśvara
     mano buddhyā sthiraṃ kṛtvā pāsāna iva niścalaḥ
 15 sthānuvac cāpy akampaḥ syād girivac cāpi niścalaḥ
     budhā vidhividhānajñās tadā yuktaṃ pracakṣate
 16 na śṛṇoti na cāghrāti na rasyati na paśyati
     na ca sparśaṃ vijānāti na saṃkalpayate manaḥ
 17 na cābhimanyate kiṃ cin na ca budhyati kāṣṭhavat
     tadā prakṛtim āpannaṃ yuktam āhur manīṣiṇaḥ
 18 nivāte ca yathā dīpyan dīpas tadvat sa dṛśyate
     niriṅgaś cācalaś cordhvaṃ na tiryaggatim āpnuyāt
 19 tadā tam anupaśyeta yasmin dṛṣṭe tu kathyate
     hṛdayastho 'ntarātmeti jñeyo jñas tāta madvidhaiḥ
 20 vidhūma iva saptārcir āditya iva raśmimān
     vaidyuto 'gnir ivākāśe dṛśyate ''tmā tathātmani
 21 yaṃ paśyanti mahātmāno dhṛtimanto manīṣiṇaḥ
     brāhmaṇā brahmayoniṣṭhā hy ayonim amṛtātmakam
 22 tad evāhur anubhyo 'nu tan mahad bhyo mahattaram
     tad antaḥ sarvabhūteṣu dhruvaṃ tiṣṭhan na dṛśyate
 23 buddhidravyeṇa dṛśyeta mano dīpena lokakṛt
     mahatas tamasas tāta pāre tiṣṭhann atāmasaḥ
 24 sa tamonuda ity uktas tattvajñair vedapāragaiḥ
     vimalo vitamaskaś ca nirliṅgo 'liṅga saṃjñitaḥ
 25 yogam etad dhi yogānāṃ manye yogasya lakṣaṇam
     evaṃ paśyaṃ prapaśyanti ātmānam ajaraṃ param
 26 yogadarśanam etāvad uktaṃ te tattvato mayā
     sāṃkhyajñānaṃ pravakṣyāmi parisaṃkhyā nidarśanam
 27 avyaktam āhuḥ prakṛtiṃ parāṃ prakṛtivādinaḥ
     tasmān mahat samutpannaṃ dvitīyaṃ rājasattama
 28 ahaṃkāras tu mahatas tṛtīyam iti naḥ śrutam
     pañca bhūtāny ahaṃkārād āhuḥ sāṃkhyā nidarśinaḥ
 29 etāḥ prakṛtayas tvāstau vikārāś cāpi sodaśa
     pañca caiva viśeṣā vai tathā pañcendriyāṇi ca
 30 etāvad eva tattvānāṃ sāṃkhyam āhur manīṣiṇaḥ
     sāṃkhye vidhividhānajñā nityaṃ sāṃkhyapathe ratāḥ
 31 yasmād yad abhijāyeta tat tatraiva pralīyate
     līyante pratilomāni sṛjyante cāntar ātmanā
 32 anulomena jāyante līyante pratilomataḥ
     guṇā guṇeṣu satataṃ sāgarasyormayo yathā
 33 sarvapralaya etāvān prakṛter nṛpasattama
     ekatvaṃ pralaye cāsya bahutvaṃ ca yadāsṛjat
     evam eva ca rājendra vijñeyaṃ jñeya cintakaiḥ
 34 adhiṣṭhātāram avyaktam asyāpy etan nidarśanam
     ekatvaṃ ca bahutvaṃ ca prakṛter anu tattvavān
     ekatvaṃ pralaye cāsya bahutvaṃ ca pravartanāt
 35 bahudhātmā prakurvīta prakṛtiṃ prasavātmikām
     tac ca kṣetraṃ mahān ātmā pañcaviṃśo 'dhitiṣṭhati
 36 adhiṣṭhāteti rājendra procyate yati sattamaiḥ
     adhiṣṭhānād adhiṣṭhātā kṣetrāṇām iti naḥ śrutam
 37 kṣetraṃ jānāti cāvyaktaṃ kṣetrajña iti cocyate
     avyaktike pure śete puruṣaś ceti kathyate
 38 anyad eva ca kṣetraṃ syād anyaḥ kṣetrajña ucyate
     kṣetram avyaktam ity uktaṃ jñātā vai pañcaviṃśakaḥ
 39 anyad eva ca jñānaṃ syād anyaj jñeyaṃ tad ucyate
     jñānam avyaktam ity uktaṃ jñeyo vai pañcaviṃśakaḥ
 40 avyaktaṃ kṣetram ity uktaṃ tathā sattvaṃ tatheśvaram
     anīśvaram atattvaṃ ca tattvaṃ tat pañcaviṃśakam
 41 sāṃkhyadarśanam etāvat parisaṃkhyāna darśanam
     sāṃkhyaṃ prakurute caiva prakṛtiṃ ca pracakṣate
 42 tattvāni ca caturviṃśat parisaṃkhyāya tattvataḥ
     sāṃkhyāḥ saha prakṛtyā tu nistattvaḥ pañcaviṃśakaḥ
 43 pañcaviṃśo 'prabuddhātmā budhyamāna iti smṛtaḥ
     yadā tu budhyate ''tmānaṃ tadā bhavati kevalaḥ
 44 samyag darśanam etāvad bhāsitaṃ tava tattvataḥ
     evam etad vijānantaḥ sāmyatāṃ pratiyānty uta
 45 samyaṅ nidarśanaṃ nāma pratyakṣaṃ prakṛtes tathā
     guṇatattvāny athaitāni nirguṇo 'nyas tathā bhavet
 46 na tvaivaṃ vartamānānām āvṛttir vidyate punaḥ
     vidyate 'kṣarabhāvatvād aparaḥ param avyayam
 47 paśyerann ekamatayo na samyak teṣu darśanam
     te 'vyaktaṃ pratipadyante punaḥ punar ariṃdama
 48 sarvam etad vijānanto na sarvasya prabodhanāt
     vyaktī bhūtā bhaviṣyanti vyaktasya vaśavartinaḥ
 49 sarvam avyaktam ity uktam asarvaḥ pañcaviṃśakaḥ
     ya enam abhijānanti na bhayaṃ teṣu vidyate</karālajanaka]

 

SECTION CCXCIV

"Parasara said, 'The lowest order, it is proper, should derive their sustenance from the three other orders. Such service, rendered with affection and reverence, makes them righteous. 2 If the ancestors of any Sudra were not engaged in service, he should not still engage himself in any other occupation (than service). Truly, he should apply himself to service as his occupation. In my opinion, it is proper for them to associate, under all circumstances, with good men devoted to righteousness, but never with those that are wicked. As in the Eastern hills, jewels and metals blaze with greater splendour in consequence of their adjacence to the Sun, even so the lowest order blazes with splendour in consequence of their association with the good. A piece of white cloth assumes that hue with which it is dyed. Even such is the case with Sudras. 3 Hence also, one should attach oneself to all good qualities but never to qualities that are evil. The life of human beings in this world is fleeting and transitory. That wise man who, in happiness as also in misery, achieves only what is good, is regarded as a true observer of the scriptures. That man who is endued with intelligence would never do an act which is dissociated from virtue, however high may the advantages be of that act. Indeed, such an act is not regarded as truly beneficial. That lawless
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king who, snatching thousands of kine from their lawful owners, gives them away (unto deserving persons), acquires no fruit (from that act of giving) beyond an empty sound (expressive of the act he does). On the other hand, he incurs the sin of theft. The Self-born at first created the Being called Dhatri held in universal respect. Dhatri created a son who was engaged in upholding all the worlds. 1 Worshipping that deity, the Vaisya employs himself, for the means of his support, in agriculture and the rearing of cattle. The Kshatriyas should employ themselves in the task of protecting all the other classes. The Brahmanas should only enjoy. As regards the Sudras, they should engage themselves in the task of humbly and honestly collecting together the articles that are to be offered in sacrifices, and in cleaning altars and other places where sacrifices are to be performed. If each order acts in this way, righteousness would not suffer any diminution. If righteousness is preserved in its entirety, all creatures inhabiting the earth would be happy. Beholding the happiness of all creatures on earth, the deities in heaven become filled with gladness. Hence, that king who, agreeably to the duties laid down for his order, protects the other classes, becomes worthy of respect. Similarly, the Brahmana that is employed in studying the scriptures, the Vaisya that is engaged in earning wealth, and the Sudra that is always engaged in serving the three other classes with concentrated attention, become objects of respect. By conducting themselves in the other ways, O chief of men, each order is said to fall away from virtue. Keeping aside gifts by thousands, even twenty cowries that one may give painfully, having earned them righteously, will be productive of the great benefit. Those persons, O king, who make gifts unto Brahmanas after reverencing them duly, reap excellent fruits commensurate with those gifts. That gift is highly prized which the donor makes after seeking out the donee and honouring him properly. That gift is middling which the donor makes upon solicitation. That gift, however, which is made contemptuously and without any reverence, is said to be very inferior (in point of merit). Even this is what those utterers of the truth, viz., the sages, say. While sinking in this ocean of life, man should always seek to cross that ocean by various means. Indeed, he should so exert himself that he might be freed from the bonds of this world. The Brahmana shines by self restraint; the Kshatriya by victory; the Vaisya by wealth; while the Sudra always shines in glory through cleverness in serving (the three other orders).'"

 

 

Book 12
Chapter 295

 

 

 

1 [vasisṭha]
      sāṃkhyadarśanam etāvad uktaṃ te nṛpasattama
      vidyāvidye tv idānīṃ me tvaṃ nibodhānupūrvaśaḥ
  2 avyadyām āhur avyaktaṃ sarga pralaya dharmi vai
      sarga pralaya nirmuktaṃ vidyāṃ vai pañcaviṃśakam
  3 parasparam avidyāṃ vai tan nibodhānupūrvaśaḥ
      yathoktam ṛṣibhis tāta sāṃkhyasyāsya nidarśanam
  4 karmendriyāṇāṃ sarveṣāṃ vidyā buddhīndriyaṃ smṛtam
      buddhīndriyāṇāṃ ca tathā viśeṣā iti naḥ śrutam
  5 viśeṣāṇāṃ manas teṣāṃ vidyām āhur manīṣiṇaḥ
      manasaḥ pañca bhūtāni vidyā ity abhicakṣate
  6 ahaṃkāras tu bhūtānāṃ pañcānāṃ nātra saṃśayaḥ
      ahaṃkārasya ca tathā buddhir vidyā nareśvara
  7 buddheḥ prakṛtir avyaktaṃ tattvānāṃ parameśvaram
      vidyā jñeyā naraśreṣṭha vidhiś ca paramaḥ smṛtaḥ
  8 avyaktasya paraṃ prāhur vidyāṃ vai pañcaviṃśakam
      sarvasya sarvam ity uktaṃ jñeyaṃ jñānasya pārthiva
  9 jñānam avyaktam ity uktaṃ jñeyaṃ vai pañcaviṃśakam
      tathaiva jñānam avyaktaṃ vijñātā pañcaviṃśakaḥ
  10 vidyāvidyārtha tattvena mayoktaṃ te viśeṣataḥ
     akṣaraṃ ca kṣaraṃ caiva yad uktaṃ tan nibodha me
 11 ubhāv etau kṣarāv uktāv ubhāv etau ca naśvarau
     kāraṇaṃ tu pravakṣyāmi yathā khyātau tu tattvataḥ
 12 anādi nidhanāv etāv ubhāv eveśvarau matau
     tattvasaṃjñāv ubhāv etau procyete jñānacintakaiḥ
 13 sarga pralaya dharmitvād avyaktaṃ prāhur akṣaram
     tad etad guṇasargāya vikurvāṇaṃ punaḥ punaḥ
 14 guṇānāṃ mahad ādīnām utpadyati parasparam
     adhiṣṭhānāt kṣetram āhur etat tat pañcaviṃśakam
 15 yadā tu guṇajālaṃ tad avyaktātmani saṃkṣipet
     tadā saha guṇais tais tu pañcaviṃśo vilīyate
 16 guṇā guṇeṣu līyante tadaikā prakṛtir bhavet
     kṣetrajño 'pi yadā tāta tat kṣetre saṃpralīyate
 17 tadākṣaratvaṃ prakṛtir gacchate guṇasaṃjñitā
     nirguṇatvaṃ ca vaideha guṇeṣu prativartanāt
 18 evam eva ca kṣetrajñaḥ kṣetrajñānaparikṣaye
     prakṛtyā nirguṇas tv eṣa ity evam anuśuśruma
 19 kṣaro bhavaty eṣa yadā tadā guṇavatīm atha
     prakṛtiṃ tv abhijānāti nirguṇatvaṃ tathātmanaḥ
 20 tadā viśuddho bhavati prakṛteḥ parivarjanāt
     anyo 'ham anyeyam iti yadā budhyati buddhimān
 21 tadaiṣo 'nyatvatām eti na ca miśratvam āvrajet
     prakṛtyā caiva rājendra na miśro 'nyaś ca dṛśyate
 22 yadā tu guṇajālaṃ tat prākṛtaṃ vijugupsate
     paśyate cāparaṃ paśyaṃ tadā paśyan na saṃjvaret
 23 kiṃ mayā kṛtam etāvad yo 'haṃ kālam imaṃ janam
     matsyo jālaṃ hy avijñānād anuvartitavāṃs tathā
 24 aham eva hi saṃmohād anyam anyaṃ janāñ janam
     matsyo yathodaka jñānād anuvartitavān iha
 25 matsyo 'nyatvaṃ yathājñānād udakān nābhimanyate
     ātmānaṃ tadvad ajñānād anyatvaṃ caiva vedmy aham
 26 mamāstu dhig abuddhasya yo 'haṃ magnam imaṃ punaḥ
     anuvartitavān mohād anyam anyaṃ janāj janam
 27 ayam atra bhaved bandhur anena saha mokṣaṇam
     sāmyam ekatvam āyāto yādṛśas tādṛśas tv aham
 28 tulyatām iha paśyāmi sadṛśo 'ham anena vai
     ayaṃ hi vimalo vyaktam aham īdṛśakas tathā
 29 yo 'ham ajñānasaṃmohād ajñayā saṃpravṛttavān
     sasaṅgayāhaṃ niḥsaṅgaḥ sthitaḥ kālam imaṃ tv aham
 30 anayāhaṃ vaśībhūtaḥ kālam etaṃ na buddhavān
     uccamadhyamanīcānāṃ tām ahaṃ katham āvase
 31 samānayānayā ceha saha vāsam ahaṃ katham
     gacchāmy abuddha bhāvatvād eṣedānīṃ sthiro bhave
 32 saha vāsaṃ na yāsyāmi kālam etad dhi vañcanāt
     vañcito 'smy anayā yad dhi nirvikāro vikārayā
 33 na cāyam aparādho 'syā aparādho hy ayaṃ mama
     yo 'ham atrābhavaṃ saktaḥ parāṅmukham upasthitaḥ
 34 tato 'smi bahurūpāsu sthito mūrtiṣv amūrtimān
     amūrtaś cāpi mūrtātmā mamatvena pradharṣitaḥ
 35 prakṛter anayatvena tāsu tāsv iha yoniṣu
     nirmamasya mamatvena kiṃ kṛtaṃ tāsu tāsu ca
     yonīṣu vartamānena naṣṭa saṃjñena cetasā
 36 na mamātrānayā kāryam ahaṃkārakṛtātmayā
     ātmānaṃ bahudhā kṛtvā yeyaṃ bhūyo yunakti mām
     idānīm eṣa buddho 'smi nirmamo nirahaṃkṛtaḥ
 37 mamatvam anayā nityam ahaṃkārakṛtātmakam
     apetyāham imāṃ hitvā saṃśrayiṣye nirāmayam
 38 anena sāmyaṃ yāsyāmi nānayāham acetasā
     kṣamaṃ mama sahānena naikatvam anayā saha
     evaṃ paramasaṃbodhāt pañcaviṃśo 'nubuddhavān
 39 akṣaratvaṃ niyaccheta tyaktvā kṣaram anāmayam
     avyaktaṃ vyaktadharmāṇaṃ saguṇaṃ nirguṇaṃ tathā
     nirguṇaṃ prathamaṃ dṛṣṭvā tādṛg bhavati maithila
 40 akṣarakṣarayor etad uktaṃ tava nidarśanam
     maheha jñānasaṃpannaṃ yathā śrutinidarśanāt
 41 niḥsaṃdigdhaṃ ca sūkṣmaṃ ca vibuddhaṃ vimalaṃ tathā
     pravakṣyāmi tu te bhūyas tan nibodha yathā śrutam
 42 sāṃkhyayogau mayā proktau śāstradvayanidarśanāt
     yad eva śāstraṃ sāṃkhyoktaṃ yogadarśanam eva tat
 43 prabodhanakaraṃ jñānaṃ sāṃkhyānām avanī pate
     vispaṣṭaṃ procyate tatra śiṣyāṇāṃ hitakāmyayā
 44 bṛhac caiva hi tac chāstram ity āhuḥ kuśalā janāḥ
     asmiṃś ca śāstre yogānāṃ punar dadhi punaḥ śaraḥ
 45 pañcaviṃśat paraṃ tattvaṃ na paśyati narādhipa
     sāṃkhyānāṃ tu paraṃ tatra yathāvad anuvarṇitam
 46 buddham apratibuddhaṃ ca budhyamānaṃ ca tattvataḥ
     budhyamānaṃ ca buddhaṃ ca prāhur yoganidarśanam

 

SECTION CCXCV

"Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts, in the Kshatriya that won by victory in battle, in the Vaisya that obtained by
p. 354
following the duties laid down for his order, and in the Sudra that earned by serving the three other orders, however small its measure, is worthy of praise, and spent for the acquisition of virtue is productive of great benefits. The Sudra is said to be the constant servitor of the three other classes. If the Brahmana, pressed for a living, betakes himself to the duties of either the Kshatriya or the Vaisya, he does not fall off from righteousness. When, however, the Brahmana betakes himself to the duties of the lowest order, then does he certainly fall off. When the Sudra is unable to obtain his living by service of the three other orders, then trade, rearing of cattle, and the practice of the mechanical arts are lawful for him to follow. Appearance on the boards of a theatre and disguising oneself in various forms, exhibition of puppets, the sale of spirits and meat, and trading in iron and leather, should never be taken up for purposes of a living by one who had never before been engaged in those professions every one of which is regarded as censurable in the world. It hath been heard by us that if one engaged in them can abandon them, one then acquires great merit. When one that has become successful in life behaves sinfully in consequence of one's mind being filled with arrogance, one's acts under such circumstances can never pass for authority. It is heard in the Puranas that formerly mankind were self-restrained; that they held righteousness in great esteem; that the practices they followed for livelihood were all consistent with propriety and the injunctions laid down in the scriptures: and that the only punishment that was required for chastising them when they went wrong was the crying of fie on them. 1 At the time of which we speak, O king, Righteousness, and nothing else, was much applauded among men. Having achieved great progress in righteousness, men in those days worshipped only all good qualities that they saw. The Asuras, however, O child, could not bear that righteousness which prevailed in the world. Multiplying (in both number and energy), the Asuras (in the form of Lust and Wrath) entered the bodies of men. Then was pride generated in men that is so destructive of righteousness. From pride arose arrogance, and from arrogance arose wrath. When men thus became overwhelmed with wrath, conduct implying modesty and shame disappeared from them, and then they were overcome by heedlessness. Afflicted by heedlessness, they could no longer see as before, and as the consequence thereof they began to oppress one another and thereby acquire wealth without any compunction. When men became such, the punishment of only crying fie on offenders failed to be of any effect. Men, showing no reverence for either the gods or Brahmanas, began to indulge their senses to their fill. 2 At that time the deities
p. 355
repaired to that foremost of gods, viz., Siva, possessed of patience, of multiform aspect, and endued with the foremost of attributes, and sought his protection. The deities imparted unto him their conjoined energy, and thereupon the great god, with a single shaft, felled on the earth those three Asuras, viz., Desire, Wrath, and Cupidity, who were staying in the firmament, along with their very habitations. 1 The fierce chief of those Asuras possessed of fierce, prowess, who had struck the Devas with terror, was also slain by Mahadeva armed with the lance. 2 When this chief of the Asuras was slain, men once more obtained their proper natures, and once more began to study the Vedas and the other scriptures as was in former times. Then the seven ancient Rishis came forward and installed Vasava as the chief of the gods and the ruler of heaven. And they took upon themselves the task of holding the rod of chastisement over mankind. After the seven Rishis came king Viprithu (to rule mankind), and many other kings, all belonging to the Kshatriya order for separately ruling separate groups of human beings. (When Mahadeva dispelled all evil passions from the minds of creatures) there were, in those ancient times, certain elderly men from whose minds all wicked feelings did not fly away. Hence, in consequence of that wicked state of their minds and of those incidents that were connected with it, there appeared many kings of terrible prowess who began to indulge in only such acts as were fit for Asuras. Those human beings that are exceedingly foolish adhere to those wicked acts, establish them as authorities, and follow them in practice to this day. 3 For this reason, O king, I say unto thee, having reflected properly with the aid of the scriptures, that one should abstain from all acts that are fraught with injury or malice and seek to acquire a knowledge of the Soul. 4The man possessed of wisdom would not seek wealth for the performance of religious rites by ways that are unrighteous and that involve an abandonment of morality. Wealth earned by such means can never prove beneficial. Do thou then become a Kshatriya of this kind. Do thou restrain thy senses, be agreeable to thy friends, and cherish, according to the duties of thy order, thy subjects, servants, and children. Through the union of both prosperity and adversity (in man's life), there arise friendships and animosities.
p. 356
[paragraph continues] Thousands and thousands of existences are continually revolving (in respect of every Jiva), and in every mode of Jiva's existence these must occur. 1 For this reason, be thou attached to good qualities of every kind, but never to faults. Such is the character of good qualities that if the most foolish person, bereft of every virtue, hears himself praised for any good quality, he becomes filled with joy. Virtue and sin exist, O king, only among men. These do not exist among creatures other than man. One should therefore, whether in need of food and other necessaries of life or transcending such need, be of virtuous disposition, acquire knowledge, always look upon all creatures as one's own self, and abstain totally from inflicting any kind of injury. When one's mind becomes divested of desire, and when all Darkness is dispelled from it, it is then that one succeeds in obtaining what is auspicious.'"

 

 

Book 12
Chapter 296

 

 

 

1 [vasisṭha]
      aprabuddham athāvyaktam imaṃ guṇavidhiṃ śṛṇu
      guṇān dhārayate hy eṣā sṛjaty ākṣipate tathā
  2 ajasraṃ tv iha krīdārthaṃ vikurvantī narādhipa
      ātmānaṃ bahudhā kṛtvā tāny eva ca vicakṣate
  3 etad evaṃ vikurvāṇāṃ budhyamāno na budhyate
      avyaktabodhanāc caiva budhyamānaṃ vadanty api
  4 na tv eva budhyate 'vyaktaṃ saguṇaṃ vātha nirguṇam
      kadā cit tv eva khalv etad āhur aprati buddhakam
  5 budhyate yadi vāvyaktam etad vai pañcaviṃśakam
      budhyamāno bhavaty eṣa saṅgātmaka iti śrutiḥ
  6 anenāpratibuddheti vadanty avyaktam acyutam
      avyaktabodhanāc caiva budhyamānaṃ vadanty upa
  7 pañcaviṃśaṃ mahātmānaṃ na cāsāv api budhyate
      sadviṃśaṃ vimalaṃ buddham aprameyaṃ sanātanam
  8 satataṃ pañcaviṃsaṃ ca caturviṃśaṃ ca budhyate
      dṛśyādṛśye hy anugatam ubhāv eva mahādyutī
  9 avyaktaṃ na tu tad brahma budhyate tāta kevalam
      kevalaṃ pañcaviṃśaṃ ca caturviṃśaṃ na paśyati
  10 budhyamāno yadātmānam anyo 'ham iti manyate
     tadā prakṛtimān eṣa bhavaty avyaktalocanaḥ
 11 budhyate ca parāṃ buddhiṃ viśuddhām amalāṃ yadā
     sadviṃśo rājaśārdūla tadā buddhatvam āvrajet
 12 tatas tyajati so 'vyaktaṃ sarga pralaya dharmiṇam
     nirguṇaḥ prakṛtiṃ veda guṇayuktām acetanām
 13 tataḥ kevaladharmāsau bhavaty avyaktadarśanāt
     kevalena samāgamya vimukto ''tmānam āpnuyāt
 14 etat tat tattvam ity āhur nistattvam ajarāmaram
     tattvasaṃśrayaṇād etat tattvavan na ca mānada
     pañcaviṃśati tattvāni pravadanti manīṣiṇaḥ
 15 na caiṣa tattvavāṃs tāta nistattvas tv eṣa buddhimān
     eṣa muñcati tattvaṃ hi kṣipraṃ buddhasya lakṣaṇam
 16 sadviṃśo 'ham iti prājño gṛhyamāṇo 'jarāmaraḥ
     kevalena balenaiva samatāṃ yāty asaṃśayam
 17 sadviṃśena prabuddhena budhyamāno 'py abuddhimān
     etan nānātvam ity uktaṃ sāṃkhyaśrutinidarśanāt
 18 cetanena sametasya pañcaviṃśatikasya ca
     ekatvaṃ vai bhavaty asya yadā buddhyā na budhyate
 19 budhyamāno 'prabuddhena samatāṃ yāti maithila
     saṅgadharmā bhavaty eṣa niḥsaṅgātmā narādhipa
 20 niḥsaṅgātmānam āsādya sadviṃśakam ajaṃ viduḥ
     vibhus tyajati cāvyaktaṃ yadā tv etad vibudhyate
     caturviṃśam agādhaṃ ca sadviṃśasya prabodhanāt
 21 eṣa hy apratibuddhaś ca budhyamānaś ca te 'nagha
     prokto buddhaś ca tattvena yathā śrutinidarśanāt
     nānātvaikatvam etāvad draṣṭavyaṃ śāstradṛṣṭibhiḥ
 22 maśakodumbare yadvad anyatvaṃ tadvad etayoḥ
     matsyo 'mbhasi yathā tadvad anyatvam upalabhyate
 23 evam evāvagantavyaṃ nānātvaikatvam etayoḥ
     etad vimokṣa ity uktam avyaktajñānasaṃhitam
 24 pañcaviṃśatikasyāsya yo 'yaṃ deheṣu vartate
     eṣa mokṣayitavyeti prāhur avyaktagocarāt
 25 so 'yam evaṃ vimucyeta nānyatheti viniścayaḥ
     pareṇa paradharmā ca bhavaty eṣa sametya vai
 26 viśuddhadharmā śuddhena buddhena ca sa buddhimān
     vimuktadharmā muktena sametya puruṣarṣabha
 27 niyoga dharmiṇā caiva niyogātmā bhavaty api
     vimokṣiṇā vimokṣaś ca sametyeha tathā bhavet
 28 śuci karmā śuciś caiva bhavaty amitadīptimān
     vimalātmā ca bhavati sametya vimalātmanā
 29 kevalātmā tathā caiva kevalena sametya vai
     svatantraś ca svatantreṇa svatantratvam avāpnute
 30 etāvad etat kathitaṃ mayā te; tathyaṃ mahārāja yathārthatattvam
     amatsaratvaṃ pratigṛhya cārthaṃ; sanātanaṃ brahma viśuddham ādyam
 31 na veda niṣṭhasya janasya rājan; pradeyam etat paramaṃ tvayā bhavet
     vivitsamānāya vibodha kārakaṃ; prabodha hetoḥ pranatasya śāsanam
 32 na deyam etac ca tathānṛtātmane; śaṭhāya klībāya na jihmabuddhaye
     na paṇḍita jñānapar upatāpine; deyaṃ tvayedaṃ vinibodha yādṛśe
 33 śraddhānvitāyātha guṇānvitāya; parāpavādād viratāya nityam
     viśuddhayogāya budhyāya caiva; kriyāvate 'tha kṣamiṇe hitāya
 34 viviktaśīlāya vidhipriyāya; vivādahīnāya bahuśrutāya
     vijānate caiva na cāhitakṣame; dame ca śaktāya śame ca dehinām
 35 etair guṇair hīnatame na deyam; eta paraṃ brahma viśuddham āhuḥ
     na śreyasā yokṣyate tādṛśe kṛtaṃ; dharmapravaktāram apātra dānāt
 36 pṛthivīm imāṃ yady api ratra pūrṇāṃ; dadyān na deyaṃ tv idam avratāya
     jitendriyāyaitad asaṃśayaṃ te; bhavet pradeyaṃ paramaṃ narendra
 37 karāla mā te bhayam astu kiṃ cid; etac chrutaṃ brahma paraṃ tvayādya
     yathāvad uktaṃ paramaṃ pavitraṃ; niḥśokam atyantam anādimadhyam
 38 agādha janmāmaraṇaṃ ca rājan; nirāmayaṃ vītabhayaṃ śivaṃ ca
     samīkṣya mohaṃ tyaja cādya sarvaṃ; jñānasya tattvārtham idaṃ viditvā
 39 avāptam etad dhi purā sanātanād; dhiraṇyagarbhād gadato narādhipa
     prasādya yatnena tamūgratejasaṃ; sanātanaṃ brahma yathā dya vai tvayā
 40 pṛṣṭhas tvayā cāsmi yathā narendra; tathā mayedaṃ tvayi coktam adya
     tathāvāptaṃ brahmaṇo me narendra; mahaj jñānaṃ mokṣavidāṃ purāṇam
 41 [bhī]
     etad uktaṃ paraṃ brahma yasmān nāvartate punaḥ
     pañcaviṃśo mahārāja paramarṣinidarśanāt
 42 punar āvṛttim āpnoti paraṃ jñānam avāpya ca
     nāvabudhyati tattvena budhyamāno 'jarāmaraḥ
 43 etan niḥśreyasakaraṃ jñānānāṃ te paraṃ mayā
     kathitaṃ tattvatas tāta śrutvā devarṣito nṛpa
 44 hiraṇyagarbhād ṛṣiṇā vasiṣṭhena mahātmanā
     vasiṣṭhād ṛṣiśārdūlān nārado 'vāptavān idam
 45 nāradād viditaṃ mahyam etad brahma sanātanam
     mā śucaḥ kauravendra tvaṃ śrutvaitat paramaṃ padam
 46 yena kṣarākṣare vitte na bhayaṃ tasya vidyate
     vidyate tu bhayaṃ tasya yo naitad vetti pārthiva
 47 avijñānāc ca mūḍhātmā punaḥ punar upadravan
     pretya jātisahasrāṇi maraṇāntāny upāśnute
 48 devalokaṃ tathā tiryaṅ mānuṣyam api cāśnute
     yadi śudhyati kālena tasmād ajñānasāgarāt
 49 ajñānasāgaro ghoro hy avyakto 'gādha ucyate
     ahany ahani majjanti yatra bhūtāni bhārata
 50 yasmād agādhād avyaktād uttīrṇas tvaṃ sanātanāt
     tasmāt tvaṃ virajāś caiva vitamaskaś ca pārthiva

 

SECTION CCXCVI

"Parasara said, 'I have now discoursed to thee on what the ordinances are of the duties in respect of one that leads the domestic mode of life. I shall now speak to thee of the ordinances about penances. Listen to me as I discourse on the topic. It is generally seen, O king, that in consequence of sentiments fraught with Rajas and Tamas, the sense of meum, born of attachment, springs up in the heart of the householder. Betaking oneself to the domestic mode of life, one acquires kine, fields, wealth of diverse kinds, spouses, children, and servants. One that becomes observant of this mode of life continually casts one's eye upon these objects. Under these circumstances, one's attachments and aversions increase, and one ceases to regard one's (transitory) possessions as eternal and indestructible. When a person becomes overwhelmed by attachment and aversion, and yields himself up to the mastery of earthly objects, the desire of enjoyment then seizes him, taking its rise from heedlessness, O king. Thinking that person to be blessed who has the largest share of enjoyments in this world, the man devoted to enjoyment does not, in consequence of his attachment thereto, see that there is any other happiness besides what waits upon the gratification of the senses. Overwhelmed with cupidity that results from such attachment, he then seeks to increase the number of his relatives and attendants, and for gratifying these latter he seeks to increase his wealth by every means in his power. Filled with affection for children, such a person commits, for the sake of acquiring wealth, acts that he knows to be evil, and gives way to grief if his wealth be lost. Having earned honours and always guarding against the defeat of his plans, he betakes himself to such means as would gratify his desire of enjoyment. At last he
p. 357
meets with destruction as the inevitable consequence of the conduct he pursues. It is well-known, however, that true felicity is theirs that a e endued with intelligence, that are utterers of the eternal Brahma, that seek to accomplish only acts that are auspicious and beneficial, and that abstain from all acts that are optional and spring from desire alone. 1 From loss of all such objects in which are centred our affections, from loss of wealth, O king, and from the tyranny of physical diseases add mental anguish, a person falls into despair. From this despair arises art awakening of the soul. From such awakening proceeds study of the Scriptures. From contemplation of the import of the scriptures, O king, one sees the value of penance. A person possessed of the knowledge of what is essential and what accidental, O king, is very rare,--he, that is, who seeks to undergo penances, impressed with the truth that the happiness one derives from the possession of such agreeable objects as spouses and children leads ultimately to misery. 2 Penances, O child, are for all. They are ordained for even the lowest order of men (viz., Sudras). Penances set the self-restrained man having the mastery over all his senses on the way to heaven. It was through penances that the puissant Lord of all creatures, O, king, observing vows at particular intervals created all existent objects. The Adityas, the Vasus, the Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the Siddhas and the other denizens of heaven, and, indeed, all other celestials whatever, O child, have all been crowned with success through their penances. Those Brahmanas whom Brahmana created at the outset, succeeded through their penances in honouring not the Earth alone but the heaven also in which they roved at pleasure. In this world of mortals, they that are kings, and those others that are householders born in high families, have all become what they are only in consequence of their penances. 3 The silken robes they wear, the excellent ornaments that adorn their persons, the animals and vehicles they ride, and the seats they use are all the result of their penances. The many charming and beautiful women, numbering by thousands, that they enjoy, and their residence in palatial mansions, are all due to their penances. Costly beds and diverse kinds of delicious viands become theirs that act righteously. There is nothing in the three worlds, O scorcher of foes, that penances cannot attain. Even those that are destitute of true knowledge win Renunciation as the consequence of their penances. 4 Whether in affluent circumstances or miserable, a person should cast off
p. 358
cupidity, reflecting on the scriptures, with the aid of his Mind and understanding, O best of kings. Discontent is productive of misery. (Discontent is the result of cupidity). Cupidity leadeth to the stupefaction of the senses. The senses being stupefied, one's wisdom disappears like knowledge not kept up by continued application. When one's wisdom disappears, one fails to discriminate what is proper from what is improper. Hence, when one's happiness is destroyed (and one becomes subject to misery) one should practise the austerest of penances. 1 That which is agreeable is called happiness. That which is disagreeable is said to be misery. When penances are practised, the result is happiness. When they are not practised, the result is misery. Behold the fruits of practising and abstaining from penances! 2 By practising stainless penances, people always meet with auspicious consequences of every kind, enjoy all good things, and attain to great fame. 3 He, however, who by abandoning (stainless penances), betakes himself to penances from desire of fruit, meets with many disagreeable consequences, and disgrace and sorrow of diverse kinds, as the fruits thereof, all of which have worldly possessions for their cause. 4 Notwithstanding the desirability of practising righteousness, penances, and gifts, the wish springs up in his mind of accomplishing all kinds of forbidden acts. By thus perpetrating diverse kinds of sinful acts, he goes to hell. 5 That person, O best of men, who, in both happiness and misery, does not fall away from the duties ordained for him, is said to have the scriptures for his eye. It is said that the pleasure one derives from the gratification of one's senses of touch, tongue, sight, scent, and hearing, O monarch, lasts only so long as a shaft urged from the bow takes in falling down upon the earth. Upon the cessation of that pleasure, which is so short-lived, one experiences the most keen agony. It is only the senseless that do not applaud the felicity of Emancipation that is unrivalled. Beholding the misery that attends the gratification of the senses, they that are possessed of wisdom cultivate the virtues of tranquillity and self-restraint for the purpose of attaining to Emancipation. In consequence of their righteous behaviour, wealth, and pleasure can never succeed in afflicting them. 6 Householders
p. 359
may, without any compunction, enjoy wealth and other possessions that are obtained without Exertion. As regards, however, the duties of their order that are laid down in the scriptures, these, I am of opinion, they should discharge with the aid of Exertion. 1 The practice of those that are honoured, that are born in high families, and that have their eyes always turned towards the import of the scriptures, is incapable of being followed by those that are sinful and that are possessed of unrestrained minds. All acts that are done by man under the influence of vanity, meet with destruction. Hence, for them that are respectable and truly righteous there is no other act in this world to do than penance. 2 As regards, those house-holders, however, that are addicted to acts, they should, with their whole hearts, set themselves to acts. Following the duties of their order, O king, they should with cleverness and attention perform sacrifices and other religious rites. Indeed, as all rivers, male and female, have their refuge in the Ocean, even so men belonging to all the other orders have their refuge in the householder.'"

 

 

Book 12
Chapter 297

 

 1 [bhī]
      mṛgayāṃ vicaran kaś cid vijane janakātmajaḥ
      vane dadarśa viprendram ṛṣiṃ vaṃśadharaṃ bhṛgoḥ
  2 tam āsīnam upāsīnaḥ pranamya śirasā munim
      paścād anumatas tena papraccha vasumān idam
  3 bhagavan kim idaṃ śreyaḥ pretya vāpīha vā bhavet
      puruṣasyādhruve dehe kāmasya vaśavartinaḥ
  4 satkṛtya paripṛṣṭaḥ san sumahātmā mahātapaḥ
      nijagāda tatas tasmai śreyaskaram idaṃ vacaḥ
  5 manaso 'pratikūlāni pretya ceha ca vāñchasi
      bhūtānāṃ pratikūlebhyo nirvartasva yatendriyaḥ
  6 dharmaḥ satāṃ hitaḥ puṃsāṃ dharmaś caivāśrayaḥ satām
      dharmāl lokās trayas tāta pravṛttāḥ sacarācarāḥ
  7 svādu kāmuka kāmānāṃ vaitṛṣṇyaṃ kiṃ na gacchasi
      madhu paśyasi durbuddhe prapātaṃ nānupaśyasi
  8 yathā jñāne paricayaḥ kartavyas tat phalārthinā
      tathā dharme paricayaḥ kartavyas tat phalārthinā
  9 asatā dharmakāmena viśuddhaṃ karma duṣkaram
      satā tu dharmakāmena sukaraṃ karma duṣkaram
  10 vane grāmyasukhācāro yathā grāmyas tathaiva saḥ
     grāme vanasukhācāro yathā vanacaras tathā
 11 mano vāk karmake dharme kuru śraddhāṃ samāhitaḥ
     nivṛttau vā pravṛttau vā saṃpradhārya guṇāguṇān
 12 nityaṃ ca bahu dātavyaṃ sādhubhyaś cānasūyatā
     prārthitaṃ vrataśaucābhyāṃ satkṛtaṃ deśakālayoḥ
 13 śubhena vidhinā labdham arhāya pratipādayet
     krodham utsṛjya dattvā ca nānutapyen na kīrtayet
 14 anṛśaṃsaḥ śucir dāntaḥ satyavāg ārjave sthitaḥ
     yonikarma viśuddhaś ca pātraṃ syād vedavid dvijaḥ
 15 satkṛtā caikapatnī ca jātyā yonir iheśyate
     ṛd yajuḥ sāmago vidvān saḥ karmā pātram ucyate
 16 sa eva dharmaḥ so 'dharmas taṃ taṃ pratinaraṃ bhavet
     pātrakarma viśeṣeṇa deśakālāv avekṣya ca
 17 līlayālaṃ yathā gātrāt pramṛjyād rajasaḥ pumān
     bahu yatnena mahatā pāpanirharanaṃ tathā
 18 viraktasya yathā samyag ghṛtaṃ bhavati bheṣajam
     tathā nirhṛta doṣasya pretya dharmaḥ sukhāvahaḥ
 19 mānasaṃ sarvabhūteṣu vartate vai śubhāśubhe
     aśubhebhyaḥ samākṣipya śubheṣv evāvatārayet
 20 sarvaṃ sarveṇa sarvatra kriyamāṇaṃ ca pūjaya
     svadharme yatra rāgas te kāmaṃ dharmo vidhīyatām
 21 adhṛtātman dhṛtau tiṣṭha durbuddhe buddhimān bhava
     apraśānta praśāmya tvam aprājña prājñavac cara
 22 tejasā śakyate prāptum upāyasaha cāriṇā
     iha ca pretya ca śreyas tasya mūlaṃ dhṛtiḥ parā
 23 rājarṣir adhṛtiḥ svargāt patito hi mahābhiṣaḥ
     yayāti kṣīṇapuṇyaś ca dhṛtyā lokān avāptavān
 24 tapasvināṃ dharmavatāṃ viduṣāṃ copasevanāt
     prāpsyase vipulāṃ buddhiṃ tathā śreyo 'bhipatsyase
 25 sa tu svabhāvasaṃpannas tac chrutvā munibhāsitam
     vinivartya manaḥ kāmād dharme buddhiṃ cakāra ha

SECTION CCXCVI

"Parasara said, 'I have now discoursed to thee on what the ordinances are of the duties in respect of one that leads the domestic mode of life. I shall now speak to thee of the ordinances about penances. Listen to me as I discourse on the topic. It is generally seen, O king, that in consequence of sentiments fraught with Rajas and Tamas, the sense of meum, born of attachment, springs up in the heart of the householder. Betaking oneself to the domestic mode of life, one acquires kine, fields, wealth of diverse kinds, spouses, children, and servants. One that becomes observant of this mode of life continually casts one's eye upon these objects. Under these circumstances, one's attachments and aversions increase, and one ceases to regard one's (transitory) possessions as eternal and indestructible. When a person becomes overwhelmed by attachment and aversion, and yields himself up to the mastery of earthly objects, the desire of enjoyment then seizes him, taking its rise from heedlessness, O king. Thinking that person to be blessed who has the largest share of enjoyments in this world, the man devoted to enjoyment does not, in consequence of his attachment thereto, see that there is any other happiness besides what waits upon the gratification of the senses. Overwhelmed with cupidity that results from such attachment, he then seeks to increase the number of his relatives and attendants, and for gratifying these latter he seeks to increase his wealth by every means in his power. Filled with affection for children, such a person commits, for the sake of acquiring wealth, acts that he knows to be evil, and gives way to grief if his wealth be lost. Having earned honours and always guarding against the defeat of his plans, he betakes himself to such means as would gratify his desire of enjoyment. At last he
p. 357
meets with destruction as the inevitable consequence of the conduct he pursues. It is well-known, however, that true felicity is theirs that a e endued with intelligence, that are utterers of the eternal Brahma, that seek to accomplish only acts that are auspicious and beneficial, and that abstain from all acts that are optional and spring from desire alone. 1 From loss of all such objects in which are centred our affections, from loss of wealth, O king, and from the tyranny of physical diseases add mental anguish, a person falls into despair. From this despair arises art awakening of the soul. From such awakening proceeds study of the Scriptures. From contemplation of the import of the scriptures, O king, one sees the value of penance. A person possessed of the knowledge of what is essential and what accidental, O king, is very rare,--he, that is, who seeks to undergo penances, impressed with the truth that the happiness one derives from the possession of such agreeable objects as spouses and children leads ultimately to misery. 2 Penances, O child, are for all. They are ordained for even the lowest order of men (viz., Sudras). Penances set the self-restrained man having the mastery over all his senses on the way to heaven. It was through penances that the puissant Lord of all creatures, O, king, observing vows at particular intervals created all existent objects. The Adityas, the Vasus, the Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the Siddhas and the other denizens of heaven, and, indeed, all other celestials whatever, O child, have all been crowned with success through their penances. Those Brahmanas whom Brahmana created at the outset, succeeded through their penances in honouring not the Earth alone but the heaven also in which they roved at pleasure. In this world of mortals, they that are kings, and those others that are householders born in high families, have all become what they are only in consequence of their penances. 3 The silken robes they wear, the excellent ornaments that adorn their persons, the animals and vehicles they ride, and the seats they use are all the result of their penances. The many charming and beautiful women, numbering by thousands, that they enjoy, and their residence in palatial mansions, are all due to their penances. Costly beds and diverse kinds of delicious viands become theirs that act righteously. There is nothing in the three worlds, O scorcher of foes, that penances cannot attain. Even those that are destitute of true knowledge win Renunciation as the consequence of their penances. 4 Whether in affluent circumstances or miserable, a person should cast off
p. 358
cupidity, reflecting on the scriptures, with the aid of his Mind and understanding, O best of kings. Discontent is productive of misery. (Discontent is the result of cupidity). Cupidity leadeth to the stupefaction of the senses. The senses being stupefied, one's wisdom disappears like knowledge not kept up by continued application. When one's wisdom disappears, one fails to discriminate what is proper from what is improper. Hence, when one's happiness is destroyed (and one becomes subject to misery) one should practise the austerest of penances. 1 That which is agreeable is called happiness. That which is disagreeable is said to be misery. When penances are practised, the result is happiness. When they are not practised, the result is misery. Behold the fruits of practising and abstaining from penances! 2 By practising stainless penances, people always meet with auspicious consequences of every kind, enjoy all good things, and attain to great fame. 3 He, however, who by abandoning (stainless penances), betakes himself to penances from desire of fruit, meets with many disagreeable consequences, and disgrace and sorrow of diverse kinds, as the fruits thereof, all of which have worldly possessions for their cause. 4 Notwithstanding the desirability of practising righteousness, penances, and gifts, the wish springs up in his mind of accomplishing all kinds of forbidden acts. By thus perpetrating diverse kinds of sinful acts, he goes to hell. 5 That person, O best of men, who, in both happiness and misery, does not fall away from the duties ordained for him, is said to have the scriptures for his eye. It is said that the pleasure one derives from the gratification of one's senses of touch, tongue, sight, scent, and hearing, O monarch, lasts only so long as a shaft urged from the bow takes in falling down upon the earth. Upon the cessation of that pleasure, which is so short-lived, one experiences the most keen agony. It is only the senseless that do not applaud the felicity of Emancipation that is unrivalled. Beholding the misery that attends the gratification of the senses, they that are possessed of wisdom cultivate the virtues of tranquillity and self-restraint for the purpose of attaining to Emancipation. In consequence of their righteous behaviour, wealth, and pleasure can never succeed in afflicting them. 6 Householders
p. 359
may, without any compunction, enjoy wealth and other possessions that are obtained without Exertion. As regards, however, the duties of their order that are laid down in the scriptures, these, I am of opinion, they should discharge with the aid of Exertion. 1 The practice of those that are honoured, that are born in high families, and that have their eyes always turned towards the import of the scriptures, is incapable of being followed by those that are sinful and that are possessed of unrestrained minds. All acts that are done by man under the influence of vanity, meet with destruction. Hence, for them that are respectable and truly righteous there is no other act in this world to do than penance. 2 As regards, those house-holders, however, that are addicted to acts, they should, with their whole hearts, set themselves to acts. Following the duties of their order, O king, they should with cleverness and attention perform sacrifices and other religious rites. Indeed, as all rivers, male and female, have their refuge in the Ocean, even so men belonging to all the other orders have their refuge in the householder.'"

 

Book 12
Chapter 298

 

 

 

1 [y]
      dharmādharmavimuktaṃ yad vimuktaṃ sarvasaṃśrayāt
      janmamṛtyuvimuktaṃ ca vimuktaṃ puṇyapāpayoḥ
  2 yac chivaṃ nityam abhayaṃ nityaṃ cākṣaram avyayam
      śuci nityam anāyāsaṃ tad bhavān vaktum arhati
  3 [bhī]
      atra te vartayiṣye 'ham itihāsaṃ purātanam
      yājñavalkyasya saṃvādaṃ janakasya ca bhārata
  4 yājñavalkyam ṛṣiśreṣṭhaṃ daivarātir mayā yaśaḥ
      papraccha janako rājā praśnaṃ praśnavidāṃ varaḥ
  5 katīndriyāṇi viprarṣe kati prakṛtayaḥ smṛtāḥ
      kim avyaktaṃ paraṃ brahma tasmāc ca paratas tu kim
  6 prabhavaṃ cāpyayaṃ caiva kālasaṃkhyāṃ tathaiva ca
      vaktum arhasi viprendra tvad anugraha kāṅkṣiṇaḥ
  7 ajñānāt paripṛcchāmi tvaṃ hi jñānamayo nidhiḥ
      tad ahaṃ śrotum icchāmi sarvam etad asaṃśayam
  8 [yā]
      śrūyatām avanī pāla yad etad anupṛcchasi
      yogānāṃ paramaṃ jñānaṃ sāṃkhyānāṃ ca viśeṣataḥ
  9 na tavāviditaṃ kiṃ cin māṃ tu jijñāsate bhavān
      pṛṣṭena cāpi vaktavyam eṣa dharmaḥ sanātanaḥ
  10 astau prakṛtayaḥ proktā vikārāś cāpi sodaśa
     atha sapta tu vyaktāni prāhur adhyātmacintakāḥ
 11 avyaktaṃ ca mahāṃś caiva tathāhaṃkāra eva ca
     pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam
 12 etāḥ prakṛtayas tv astau vikārān api me śṛṇu
     śrotraṃ tvak caiva cakṣuś ca jihvā ghrāṇaṃ ca pañcamam
 13 śabdasparśau ca rūpaṃ ca raso gandhas tathaiva ca
     vāk ca hastau ca pādau ca pāyur medhraṃ tathaiva ca
 14 ete viśeṣā rājendra mahābhūteṣu pañcasu
     buddhīndriyāṇy athaitāni saviśeṣāṇi maithila
 15 manaḥ sodaśakaṃ prāhur adhyātmagaticintakāḥ
     tvaṃ caivānye ca vidvāṃsas tattvabuddhiviśāradāḥ
 16 avyaktāc ca mahān ātmā samutpadyati pārtiva
     prathamaṃ sargam ity etad āhuḥ prādhānikaṃ budhāḥ
 17 mahataś cāpy ahaṃkāra utpadyati narādhipa
     dvitīyaṃ sargam ity āhur etad buddhyātmakaṃ smṛtam
 18 ahaṃkārāc ca saṃbhūtaṃ mano bhūtaguṇātmakam
     tṛtīyaḥ sarga ity eṣa āhaṃkārika ucyate
 19 manasas tu samudbhūtā mahābhūtā narādhipa
     caturthaṃ sargam ity etan mānasaṃ paricakṣate
 20 śabdaḥ sparśaś ca rūpaṃ ca raso gandhas tathaiva ca
     pañcamaṃ sargam ity āhur bhautikaṃ bhūtacintakāḥ
 21 śrotraṃ tvak caiva cakṣuś ca jihvā ghrāṇaṃ ca pañcamam
     sargaṃ tu sastham ity āhur bahu cintātmakaṃ smṛtam
 22 adhaḥ śrotrendriya grāma utpadyati narādhipa
     saptamaṃ sargam ity āhur etad aindriyakaṃ smṛtam
 23 ūrdhvasrotas tathā tiryag utpadyati narādhipa
     astamaṃ sargam ity āhur etad ārjavakaṃ budhāḥ
 24 tiryak srotas tv adhaḥ srota utpadyati narādhipa
     navamaṃ sargam ity āhur etad ārjavakaṃ budhāḥ
 25 etāni nava sargāṇi tattvāni ca narādhipa
     caturviṃśatir uktāni yathā śrutinidarśanāt
 26 ata ūrdhvaṃ mahārāja guṇasyaitasya tattvataḥ
     mahātmabhir anuproktāṃ kālasaṃkhyāṃ nibodha me

 

SECTION CCXCVIII

"Parasara said, 'The sires, the friends, the preceptor, and the spouses of the preceptors of men that are destitute of devotion are unable to give to those men the merits that attach to devotion. Only they that are firmly devoted to such seniors, that speak what is agreeable to them, that seek their welfare, and that are submissive to them in behaviour, can obtain the merit of devotion. The sire is the highest of deities with his children. It is said that the sire is superior to the mother. The attainment of Knowledge is regarded as the highest acquisition. They that have subjugated the objects of the senses (by attainment of Knowledge), acquire what is highest (viz., Emancipation). That Kshatriya prince who, repairing to the field of battle, receives wounds amid fiery shafts flying in all directions and burns therewith, certainly repairs to regions that are unattainable by the very deities and, arrived there, enjoys the felicity of heaven in perfect contentment. A Kshatriya should not, O king, strike one that is fatigued, or one that is frightened, or one that has been disarmed, or one that is weeping, or one that is unwilling to fight, or one that is unequipped with mail and cars and horse and infantry, or one that has ceased to exert oneself in the fight, or one that is ill, or one that cries for quarter, or one that is of tender years, or one that is old. A Kshatriya should, in battle, fight one of his order who is equipped with mail and cars and horse and infantry, who is ready for exertion and who occupies a position of equality. Death at the hands of one that is equal or of a superior is laudable, but not that at the hands of one that is low, or of one that is a coward, or of one that is a wretch. This is well-known. Death at the hands of one that is sinful, or of one that is of low birth and wicked conduct, O king, is inglorious and
p. 363
leads to hell. One whose period of life has run out cannot be rescued by anybody. Similarly, one whose period of life has not been exhausted can never be slain by any one. 1 One should prevent one's affectionate seniors from doing unto one (for one's benefit) such acts as are done by menials, as also all such acts as are fraught with injury to others. One should never desire to extend one's own life by taking the lives of others. 2 When they lay down their lives, it is laudable for all householders observant of the duties of men living in sacred places to lay down their lives on the banks of sacred streams. 3 When one's period of life becomes exhausted, one dissolves away into the five elements. Sometimes this occurs suddenly (through accidents) and sometimes it is brought about by (natural) causes. 4 He who, having obtained a body, brings about its dissolution (in a. sacred place by means of some inglorious accident), becomes invested with another body of a similar kind. Though set on the path of the Emancipation, he yet becomes a traveller and attains to another body like a person repairing from one room into another. 5 In the matter of such a man's attainment of a second body (notwithstanding his death in a sacred spot) the only cause is his accidental death. There is no second cause. That new body which embodied creatures obtain (in consequence of the accidental character of their deaths in sacred places) comes into existence and becomes attached to Rudras and Pisachas. 6 Learned men, conversant with Adhyatma, say that the body is a conglomeration of arteries and sinews and bones and much repulsive and impure matter and a compound of (primal) essences, and the senses and objects of the senses born of desire, all having an outer cover of skin close to them. Destitute (in reality) of beauty and other accomplishments, this conglomeration, through force of the desires of a previous life, assumes a human form. 7 Abandoned by the
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owner, the body becomes inanimate and motionless. Indeed, when the primal ingredients return to their respective natures, the body mingles with the dust. Caused by its union with acts, this body reappears under circumstances determined by its acts. Indeed, O ruler of the Videhas, under whatever circumstances this body meets with dissolution, its next birth, determined by those circumstances, is seen to enjoy and endure the fruits of all its past acts. Jiva, after dissolution of the body it inhabited, does not, O king, take birth in a different body immediately. It roves through the sky for some time like a spacious cloud. Obtaining a new receptacle, O monarch, it then takes birth again. The soul is above the mind. The mind is above the senses. Mobile creatures, again, are foremost of all created objects. Of all mobile creatures those that have two legs are superior. Amongst two-legged creatures, those that are regenerate are superior. Amongst those that are regenerate they that are possessed of wisdom are superior. Amongst them that are possessed of wisdom they that have succeeded in acquiring a knowledge of the soul are superior. Amongst those that are possessed of a knowledge of the soul, they that are endued with humility are superior. Death follows birth in respect of all men. This is settled. Creatures, influenced by the attributes of Sattwa, Rajas, and Tamas, pursue acts which have an end. 1 That man is regarded as righteous who meets with dissolution when the Sun is in the northern declension, and at a time and under a constellation both of which are sacred and auspicious. He. is righteous who., having cleansed himself of all sins and accomplished all his acts according to the best of his power and having abstained from giving pain to any man, meets with death when it comes. The death that one meets with by taking poison, by hanging, by burning, at the hands of robbers, and at the teeth of animals, is said to be an inglorious one. 2 Those men that are righteous never incur such or similar deaths even if they be afflicted with mental and physical diseases of the most agonising kind. The lives of the righteous, O king, piercing through the Sun, ascend into the regions of Brahma. The lives of those that are both righteous and sinful rove in the middle regions. The lives of those that are sinful sink into the lowest depths. There is only one foe (of man) and not another. That foe is identifiable with ignorance, O king. Overwhelmed by it, one is led to perpetrate acts that are frightful and exceedingly cruel. That foe for resisting which one should put forth one's power by waiting upon the aged according to the duties laid down in the Srutis--that foe which cannot be overcome except by steady endeavours,--meets with destruction., O king, only when it is crushed by the shafts of wisdom. 3 The man desirous of achieving merit should at first study the Vedas and observe penances, becoming a Brahmacharin. He should next, entering the
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domestic mode of life, perform the usual Sacrifices. Establishing his race, he should then enter the forest, restraining his senses, and desirous of winning Emancipation. One should never emasculate oneself by abstaining from any enjoyment. Of all births, the status of humanity is preferable even if one has to become a Chandala. Indeed, O monarch, that order of birth (viz., humanity) is the foremost, since by becoming a human being one succeeds in rescuing one's self by meritorious acts. Men always perform righteous acts, O lord, guided by the authority of the Srutis, so that they may not fall away from the status of humanity. That man who, having attained to the status of humanity that is so difficult of attainment, indulges in malice, disregards righteousness and yields himself up to desire, is certainly betrayed by his desires. 1 That man who looks upon all creatures with eyes guided by affection, regarding them worthy of being cherished with loving aid, who disregards all kinds of wealth, who offers them consolation, gives them food, address them in agreeable words, and who rejoices in their happiness and grieves in their griefs, has never to suffer misery in the next world, Repairing to the Saraswati, the Naimisha woods, the Pushkara waters, and the other sacred spots on earth, one should make gifts, practise renunciation, render one's aspect amiable, O king, and purify one's body with baths and penances. Those men who meet with death within their houses should have the rites of cremation performed upon their persons. Their bodies should be taken to the crematorium on vehicles and there they should be burnt according to the rites of purification that have been laid down in the scriptures. Religious rites, beneficial ceremonies, the performance of sacrifices, officiation at the sacrifices of others, gifts, the doing of other meritorious acts, the performance, according to the best of one's power, of all that has been ordained in the case of one's deceased ancestors,--all these one does for benefiting one's own self. The Vedas with their six branches, and the other scriptures, O king, have been created for the good of him who is of stainless acts.'
"Bhishma continued, 'All this was said by that high-souled sage unto the ruler of the Videhas, O king, in days of old for his benefit.'"

 

 

Book 12
Chapter 299

 

 

 

 

1 [yājnavalkya]
      avyaktasya naraśreṣṭha kālasaṃkhyāṃ nibodha me
      pañca kalpasahasrāṇi dviguṇāny ahar ucyate
  2 rātrir etāvatī cāsya pratibuddho narādhipa
      sṛjaty oṣadhim evāgre jīvanaṃ sarvadehinām
  3 tato brahmāṇam asṛjad dhairaṇyānda samudbhavam
      sā mūrtiḥ sarvabhūtānām ity evam anuśuśruma
  4 saṃvatsaram uṣitvānde niṣkramya ca mahāmuniḥ
      saṃdadhe 'rdhaṃ mahīṃ kṛtsnāṃ divam ardhaṃ prajāpatiḥ
  5 dyāvāpṛthivyor ity eṣa rājan vedeṣu pathyate
      tayoḥ śakalayor madhyamākāśam akarot prabhuḥ
  6 etasyāpi ca saṃkhyānaṃ vedavedāṅgapāragaiḥ
      daśa kalpasahasrāṇi pādonāny ahar ucyate
      rātrim etāvatīṃ cāsya prāhur adhyātmacintakāḥ
  7 sṛjaty ahaṃkāram ṛṣir bhūtaṃ divyātmakaṃ tathā
      caturaś cāparān putrān dehāt pūrvaṃ mahān ṛṣiḥ
      te vai pitṛbhyaḥ pitaraḥ śrūyante rājasattama
  8 devāḥ pitṝṇāṃ ca sutā devair lokāḥ samāvṛtāḥ
      carācarā naraśreṣṭha ity evam anuśuśruma
  9 parameṣṭhī tv ahaṃkāro 'sṛjad bhūtāni pañcadhā
      pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam
  10 etasyāpi niśām āhus tṛtīyam iha kurvataḥ
     pañca kalpasahasrāṇi tāvad evāhar ucyate
 11 śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca pañcamaḥ
     ete viśeṣā rājendra mahābhūteṣu pañcasu
     yair āviṣṭāni bhūtāni ahany ahani pārthiva
 12 anyonyaṃ spṛhayanty ete anyonyasya hite ratāḥ
     anyonyam abhimanyante anyonyaspardhinas tathā
 13 te vadhyamānā anyonyaṃ guṇair hāribhir avyayāḥ
     ihaiva parivartante tiryagyonipraveśinaḥ
 14 trīṇi kalpasahasrāṇi eteṣām ahar ucyate
     ratrir etāvatī caiva manasaś ca narādhipa
 15 manaś carati rājendra caritaṃ sarvam indriyaiḥ
     na cendriyāṇi paśyanti mana evātra paśyati
 16 cakṣuḥ paśyati rūpāṇi manasā tu na cakṣuṣā
     manasi vyākule cakṣuḥ paśyann api na paśyati
     tathendriyāṇi sarvāṇi paśyantīty abhicakṣate
 17 manasy uparate rājann indriyoparamo bhavet
     na cendriyavyuparame manasy uparamo bhavet
     evaṃ manaḥ pradhānāni indriyāṇi vibhāvayet
 18 indriyāṇāṃ hi sarveṣām īśvaraṃ mana ucyate
     etad viśanti bhūtāni sarvāṇīha mahāyaśaḥ

SECTION CCXCIX

"Bhishma said, 'Once again Janaka, the ruler of Mithila, questioned the high-souled Parasara endued with certain knowledge in respect of all duties.'
"Janaka said, 'What is productive of good? What is the best path (for living creatures)? What is that which being accomplished is never destroyed? What is that spot repairing whither one has not to come back? Tell me all this, O thou of high intelligence!'
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"Parasara said, 'Dissociation (from attachments) is the root of what is good. 1 Knowledge is the highest path. Penances practised are never destroyed, Gifts also, made to deserving persons, are not lost. When one, breaking the bonds of sin, begins to take pleasure in righteousness, and when one makes that highest of all gifts, viz., the pledge of harmlessness unto all creatures, then does one achieve success. He who gives away thousands of kine and hundreds of horses (to deserving persons), and who gives unto all creatures the pledge of harmlessness, receives in return the pledge of harmlessness from all. One may live in the midst of all kinds of wealth and enjoyment, yet, if blessed with intelligence, one does not live in them: while he that is destitute of intelligence lives wholly in objects of enjoyment that are even unsubstantial. 2 Sin cannot attach to a man of wisdom even as water cannot drench the leaves of the lotus. Sin adheres more firmly to him who is without attachment even as lac and wood adhere firmly to each other. Sin, which cannot be extinguished except by endurance of its fruits, never abandons the doer. Verily, the doer, when the time comes, has to endure the consequences arising from it. 3 They, however, that are of cleansed souls and that realise the existence of Brahma, are never afflicted by the fruits of their acts. Heedless in respect of one's senses of knowledge and of action, one that is not conscious of one's wicked acts, and whose heart is attached to both good and bad, becomes afflicted with great fear. One who at all times becomes entirely freed from attachments and who completely subjugates the passion of wrath, is never stained by sin even if he lives in the enjoyment of worldly objects. As a dyke built across a river, if not washed away, causes the waters thereof to swell up, even so the man who, without being attached to objects of enjoyments, creates the dyke of righteousness whose materials consist of the limitations set down in the scriptures, has never to languish. On the other hand, his merits and penances increase. As the pure gem (called Suryakanta) absorbs and attracts to itself, the rays of the Sun, even so, O tiger among kings, does Yoga proceed by help of concentrated attention. 4 As sesame seeds, in consequence of their repeated intermingling with (fragrant) flowers, become in respect of quality very agreeable, even so the quality of Sattwa arises in men in proportion to the measure of their association with persons of cleansed souls. 5 When one becomes desirous of dwelling in heaven, one
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casts off one's spouses and wealth and rank and vehicles and diverse kinds of good acts. Indeed, when one attains to such a frame of mind, one's understanding is said to be dissociated from the objects of the senses. That man (on the other hand) who, with understanding attached to the objects of the senses, becomes blind to what is for his real good, is dragged (to his ruin) by his heart which runs after all worldly objects, like a fish (dragged to its ruin) by the bait of meat. Like unto the body that is made up of different limbs and organs, all mortal creatures exist depending upon one another. They are as destitute of vigour as the pith of the banana plant. (Left to themselves) they sink in the world's ocean like a boat (made of weak materials). There is no fixed time for the acquisition of righteousness. Death waits for no man. When man is constantly running towards the jaws of Death, the accomplishment of righteous acts is proper at all times. Like a blind man who, with attention, is capable of moving about his own house, the man of wisdom, with mind set on Yoga, succeeds in proceeding along the track (he should follow). 1 It has been said that death arises in consequence of birth. Birth is subject to the sway of death. One unacquainted with the course of the duties of Emancipation revolves like a wheel between birth and death, unable to free oneself from that fate. One who walketh along the track recommended by the understanding earns happiness both here and hereafter. The Diverse are fraught with misery, while the Few are productive of happiness. Fruits represented by the not-Soul are said to constitute the Diverse. Renunciation is (said to constitute the Few and that is) productive of the soul's happiness. 2 As the lotus stalk quickly leaves the mire attached to it, even so the Soul can speedily cast off the mind. 3 It is the mind that at first inclines the Soul to Yoga. The latter then merges the former into itself. When the Soul achieves success in Yoga, it then beholds itself uninvested with attributes. 4 Engaged amid the objects of the senses, one who regards such engagement to be one's employment falleth away from one's true employment in consequence of such devotion to those objects. The soul of the wise man attains, through its
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righteous acts, to a state of high felicity in heaven, while that of the man who is not possessed of wisdom sinks very low or obtains birth among intermediate creatures. As a liquid substance, if kept in a baked earthen vessel, does not escape therefrom but remains undiminished, after the same manner one's body with which one has undergone austerities enjoys (without rejecting) all objects of enjoyment (up to what are contained in the region of Brahma himself). Verily, that man who enjoys worldly objects can never be emancipated. That man, on the other hand, who casts off such objects (in this world), succeeds in enjoying great happiness hereafter. Like one afflicted with congenital blindness and, therefore, incapable of seeing his way, the sensualist, with soul confined in an opaque case, seems to be surrounded by a mist and fails to see (the true object for which he should strive). As merchants, going across the sea, make profits proportioned to their capital, even so creatures, in this world of mortals, attain to ends according to their respective acts. Like a snake devouring air, Death wanders in this world made up of days and nights in the form of Decrepitude and devours all creatures. A creature, when born, enjoys or endures the fruits of acts done by him in his previous lives. There is nothing agreeable or disagreeable which one enjoys or endures without its being the result of the acts one has done in one's previous lives. Whether lying or proceeding, whether sitting idly engaged in his occupations, in whatever state a man may be, his acts (of past lives) good or bad always approach him. One that has attained to the other shore of the ocean, wishes not to cross the main for returning to the shore whence he had sailed. 1 As the fisherman, when he wishes, raises with the help of his chord his boat sunk in the waters (of a river or lake), after the same manner the mind, by the aid of Yoga-contemplation, raises Jiva sunk in the world's ocean and unemancipated from consciousness of body. 2 As all rivers running towards the ocean, unite themselves with it, even so the mind, when engaged in Yoga, becomes united with primal Prakriti. 3 Men whose minds become bound by diverse chains of affection, and who are engulfed in ignorance, meet with destruction like houses of sand in water. 4 That embodied creature who regards his body as only a house and purity (both external and internal) as its sacred water, and who walks along the path of the understanding, succeeds
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in attaining to happiness both here and hereafter. 1 The Diverse are productive of misery; while the Few are productive of happiness. The Diverse are the fruits represented by the not-Soul. Renunciation (which is identical with Few) is productive of the soul's benefit. 2 One's friends who spring up from one's determination, and one's kinsmen whose attachment is due to (selfish) reasons, one's spouses and sons and servants, only devour one's wealth. Neither the mother, nor the father, can confer the slightest benefit upon one in the next world. Gifts constitute the diet upon which one can subsist. Indeed, one must have to enjoy the fruits of one's own acts. 3 The mother, the son, the sire, the brother, the wife, and friends, are like lines traced with gold by the side of gold itself. 4 All acts, good and bad, done in past lives come to the doer. Knowing that everything one enjoys or endures at present is the result of the acts of past lives, the soul urges the understanding on different directions (so that it may act in such a way as to avoid all unpleasant fruits). Relying on earnest endeavour, and equipped with proper aids, he who sets himself to accomplish his tasks never meets with failure. As the rays of light never abandon the Sun, even so prosperity never abandons one who is endued with undoubting faith. That act which a man of stainless soul does with faith and earnestness, with the aid of proper means, without pride, and with intelligence, becomes never lost. A creature obtains from the very time of his abode in the mother's womb all his own acts good and bad that were achieved by him in his past lives. Death, which is irresistible, aided by Time which brings about the destruction of life, leads all creatures to their end like wind scattering the dust of sawed timber. 5 Through acts good and bad performed by himself in his past lives, man obtains gold and animals and spouses, and children, and honour of birth, and possessions of value, and his entire affluence.'
"Bhishma continued, 'Thus addressed conformably to the truth by the
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sage, Janaka, that foremost of righteous persons, O king, heard everything the Rishi said and obtained great happiness from it.'"

 

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