srimahabharat - (book 13) Anusasanika Parva - chapters 106 to 120

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 Anusasanika Parva

Book 13

 

Book 13
Chapter 106

 

 1 [y]
      dānaṃ bahuvidhākāraṃ śāntiḥ satyam ahiṃsatā
      svadāratuṣṭiś coktā te phalaṃ dānasya caiva yat
  2 pitāmahasya viditaṃ kim anyatra tapobalāt
      tapaso yat paraṃ te 'dya tan me vyākhyātum arhasi
  3 [bh]
      tapaḥ pracakṣate yāvat tāval lokā yudhiṣṭhira
      mataṃ mama tu kaunteya tapo nānaśanāt param
  4 atrāpy udāharantīmam itihāsaṃ purātanam
      bhagīrathasya saṃvādaṃ brahmaṇaś ca mahātmanaḥ
  5 atītya suralokaṃ ca gavāṃ lokaṃ ca bhārata
      ṛṣilokaṃ ca so 'gacchad bhagīratha iti śrutiḥ
  6 taṃ dṛṣṭvā sa vacaḥ prāha brahmā rājan bhagīratham
      kathaṃ bhagīrathāgās tvam imaṃ deśaṃ durāsadam
  7 na hi devā na gandharvā na manuṣyā bhagīratha
      āyānty atapta tapasaḥ kathaṃ vai tvam ihāgataḥ
  8 [bhagī]
      niḥśaṅkam annam adadaṃ brāhmaṇebhyaḥ; śataṃ sahasrāṇi sadaiva dānam
      brāhmaṃ vrataṃ nityam āsthāya viddhi; na tv evāhaṃ tasya phalād ihāgām
  9 daśaika rātrān daśa pañcarātrān; ekādaśaikādaśakān kratūṃś ca
      jyotiṣṭomānāṃ ca śataṃ yad iṣṭaṃ; phalena tenāpi ca nāgato 'ham
  10 yac cāvasaṃ jāhnavītīra nityaḥ; śataṃ samās tapyamānas tapo 'ham
     adāṃ ca tatrāśvatarī sahasraṃ; nārī puraṃ na ca tenāham āgām
 11 daśāyutāni cāvānām ayutāni ca viṃśatim
     puṣkareṣu dvijātibhyaḥ prādāṃ gāś ca sahasraśaḥ
 12 suvarṇacandroḍupa dhāriṇīnāṃ; kanyottamānām adadaṃ sragviṇīnām
     ṣaṣṭiṃ sahasrāṇi vibhūṣitānāṃ; jāmbūnadair ābharaṇair na tena
 13 daśārbudāny adadaṃ gosavejyāsv; ekaikaśo daśa gā lokanātha
     samānavatsāḥ payasā samanvitāḥ; suvarṇakāṃsyopaduhā na tena
 14 aptoryāmeṣu niyatam ekaikasmin daśādadam
     gṛṣṭīnāṃ kṣīradātrīṇāṃ rohiṇīnāṃ ca tena ca
 15 dogdhrīṇāṃ vai gavāṃ caiva prayutāni daśaiva hi
     prādāṃ daśaguṇaṃ brahman na ca tenāham āgataḥ
 16 vājināṃ bāhlijātānām ayutāny adadaṃ daśa
     karkāṇāṃ hemamālānāṃ na ca tenāham āgataḥ
 17 koṭīś ca kāñcanasyāṣṭau prādāṃ brahman daśa tv aham
     ekaikasmin kratau tena phalenāhaṃ na cāgataḥ
 18 vājināṃ śyāma karṇānāṃ haritānāṃ pitāmaha
     prādāṃ hemasrajāṃ brahman koṭīr daśa ca sapta ca
 19 īṣā dantān mahākāyān kāñcanasragvi bhūṣitān
     patnīmataḥ sahasrāṇi prāyacchaṃ daśa sapta ca
 20 alaṃkṛtānāṃ deveśa divyaiḥ kanakabhūṣaṇaiḥ
     rathānāṃ kāñcanāṅgānāṃ sahasrāṇy adadaṃ daśa
     sapta cānyāni yuktāni vājibhiḥ samalaṃkṛtaiḥ
 21 dakṣiṇāvayavāḥ ke cid vedair ye saṃprakīrtitāḥ
     vājapeyeṣu daśasu prādāṃ tenāpi nāpy aham
 22 śakratulyaprabhāvānām ijyayā vikrameṇa ca
     sahasraṃ niṣkakaṇṭhānām adadaṃ dakṣiṇām aham
 23 vijitya nṛpatīn sarvān makhair iṣṭvā pitāmaha
     aṣṭabhyo rājasūyebhyo na ca tenāham āgataḥ
 24 srotaś ca yāvad gaṅgāyāś channam āsīj jagatpate
     dakṣiṇābhiḥ pravṛttābhir mama nāgāṃ ca tat kṛte
 25 vājināṃ ca sahasre dve suvarṇaśatabhūṣite
     varaṃ grāmaśataṃ cāham ekaikasya tridhādadam
     tapasvī niyatāhāraḥ śamam āsthāya vāgyataḥ
 26 dīrghakālaṃ himavati gaṅgāyāś ca durutsahām
     mūrdhnā dhārāṃ mahādevaḥ śirasā yām adhārayat
     na tenāpy aham āgacchaṃ phaleneha pitāmaha
 27 śamy ākṣepair ayajaṃ yac ca devān; sadyaskānām ayutaiś cāpi yat tat
     trayo daśa dvādaśāhāṃś ca deva; sa pauṇḍarīkān na ca teṣāṃ phalena
 28 aṣṭau sahasrāṇi kakudminām ahaṃ; śuklarṣabhāṇām adadaṃ brāhmaṇebhyaḥ
     ekaikaṃ vai kāñcanaṃ śṛṅgam ebhyaḥ; patnīś caiṣām adadaṃ niṣkakaṇṭhīḥ
 29 hiraṇyaratnanicitān adadaṃ ratnaparvatān
     dhanadhānya samṛddhāṃś ca grāmāñ śatasahasraśaḥ
 30 śataṃ śatānāṃ gṛṣṭīnām adadaṃ cāpy atandritaḥ
     iṣṭvānekair mahāyajñair brāhmaṇebhyo na tena ca
 31 ekādaśāhair ayajaṃ sa dakṣiṇair; dvir dvādaśāhair aśvamedhaiś ca deva
     ārkāyaṇaiḥ ṣoḍaśabhiś ca brahmaṃs; teṣāṃ phaleneha na cāgato 'smi
 32 niṣkaika kaṇṭham adadaṃ yojanāyataṃ; tad vistīrṇaṃ kāñcanapādapānām
     vanaṃ cūtānāṃ ratnavibhūṣitānāṃ; na caiva teṣām āgato 'haṃ phalena
 33 turāyaṇaṃ hi vratam apradhṛṣyam; akrodhano 'karavaṃ triṃśato 'bdān
     śataṃ gavām aṣṭa śatāni caiva; dine dine hy adadaṃ brāhmaṇebhyaḥ
 34 payasvinīnām atha rohiṇīnāṃ; tathaiva cāpy anaḍuhāṃ lokanātha
     prādāṃ nityaṃ brāhmaṇebhyaḥ sureśa; nehāgatas tena phalena cāham
 35 triṃśad agnim ahaṃ brahmann ayajaṃ yac ca nityadā
     aṣṭābhiḥ sarvamedhaiś ca naramedhaiś ca saptabhiḥ
 36 daśabhir viśvajidbhiś ca śatair aṣṭādaśottaraiḥ
     na caiva teṣāṃ deveśa phalenāham ihāgataḥ
 37 sarayvāṃ bāhudāyāṃ ca gaṅgāyām atha naimiṣe
     gavāṃ śatānām ayutam adadaṃ na ca tena vai
 38 indreṇa guhyaṃ nihitaṃ vai guhāyāṃ; yad bhārgavas tapasehābhyavindat
     jājvalyamānam uśanas tejaseha; tat sādhayām āsam ahaṃ vareṇyam
 39 tato me brāhmaṇās tuṣṭās tasmin karmaṇi sādhite
     sahasram ṛṣayaś cāsan ye vai tatra samāgatāḥ
     uktas tair asmi gaccha tvaṃ brahmalokam iti prabho
 40 prītenoktaḥ sahasreṇa brāhmaṇānām ahaṃ prabho
     imaṃ lokam anuprāpto mā bhūt te 'tra vicāraṇā
 41 kāmaṃ yathāvad vihitaṃ vidhātrā; pṛṣṭena vācyaṃ tu mayā yathāvat
     tapo hi nānyac cānaśanān mataṃ me; namo 'stu te devavara prasīda
 42 [bh]
     ity uktavantaṃ taṃ brahmā rājānaṃ sma bhagīratham
     pūjayām āsa pūjārhaṃ vidhidṛṣṭtena karmaṇā

 

SECTION CVI

"Yudhishthira said, 'The disposition is seen, O grandsire, in all the orders of men, including the very Mlechchhas, of observing fasts. The reason, however, of this is not known to us. It has been heard by us that only Brahmanas and Kshatriyas should observe the vow of fasts. How, O grandsire, are the other orders to be taken as earning any merit by the observance of fasts? How have vows and fasts come to be observed by persons of all orders, O king? What is that end to which one devoted to the observance of fasts attains? It has been said that fasts are highly meritorious and that fasts are a great refuge. O prince of men, what is the fruit that is earned in this world by the man that observe fasts? By what means is one cleansed of one's sins? By what means doth one acquire righteousness? By what means, O best of the Bharatas, doth one succeed in acquiring heaven and merit? After having observed a fast, what should one give away, O king? O, tell me, what those duties are by which one may succeed in obtaining such objects as lead to happiness?'
"Vaisampayana continued, 'Unto Kunti's son by the deity of Dharma, who was conversant with every duty and who said so unto him, Santanu's son, Bhishma, who was acquainted with every duty, answered in the following words.'
"Bhishma, said, 'In former days, O king, I heard of these high merits, O chief of Bharata's race, as attaching to the observance of fasts according to the ordinance, I had, O Bharata, asked the Rishi Angiras of high ascetic merit, the very same questions which thou hast asked me today. Questioned by me thus, the illustrious Rishi, who sprang from the sacrificial fire, answered me even thus in respect of the observance of fasts according to the ordinance.'
"Angiras said, 'As regards Brahmanas and Kshatriyas, fasts for three nights at a stretch are ordained for them, O delighter of the Kurus. Indeed, O chief of men, a fast for one night, for two nights, and for three nights, may be observed by them. (They should never go beyond three nights). As regards Vaisyas and Sudras, the duration of fasts prescribed for them is a single night. If, from folly, they observe fasts for two or three nights, such fasts never lead to their advancement. Indeed, for Vaisyas and Sudras, fasts for two nights have been ordained (on certain special occasions). Fasts for three nights, however, have not been laid down for them by persons conversant with and observant of duties. That man of wisdom who, with his senses and soul under control, O Bharata, fasts, by abstaining from one of the two meals, on the fifth and the sixth days of the moon as also on the day of the full moon, becomes endured with forgiveness and beauty of person and conversance with the scriptures. Such a person never becomes childless and poor. He who performs sacrifices for adoring the deities on the fifth and sixth days of the moon, transcends all the members of his family and succeeds in feeding a large number of Brahmanas. He who observes fasts on the eighth and the
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fourteenth days of the dark fortnight, becomes freed from maladies of every kind and possessed of great energy. The man who abstains from one meal every day throughout the month called Margasirsha, should, with reverence and devotion, feed a number of Brahmanas. By so doing he becomes freed from all his sins. Such a man becomes endued with prosperity, and all kinds of grain become his. He becomes endued with energy. In fact, such a person reaps an abundance of harvest from his fields, acquires great wealth and much corn. That man, O son of Kunti, who passes the whole month of Pausha, abstaining every day from one of two meals, becomes endued with good fortune and agreeable features and great fame. He who passes the whole month of Magha, abstaining every day from one of the two meals, takes birth in a high family and attains to a position of eminence among his kinsmen. He who passes the whole month of Bhagadaivata, confining himself every day to only one meal becomes a favourite with women who, indeed, readily own his sway. He who passes the whole of the month of Chaitra, confining himself every day to one meal, takes birth in a high family and becomes rich in gold, gems, and pearls. The person, whether male or female, who passes the month of Vaisakha, confining himself or herself every day to one meal, and keeping his or her senses under control, succeeds in attaining to a position of eminence among kinsmen. The person who passes the month of Jyaishtha confining himself every day to one meal a day, succeeds in attaining to a position of eminence and great wealth. If a woman, she reaps the same reward. He who passes the month of Ashadha confining himself to one meal a day and with senses steadily concentrated upon his duties, becomes possessed of much corn, great wealth, and a large progeny. He who passes the month of Sravana, confining himself to one meal a day, receives the honours of Abhisheka wherever he may happen to reside, and attains to a position of eminence among kinsmen whom he supports. That man who confines himself to only one meal a day for the whole month of Proshthapada, becomes endued with great wealth and attains, to swelling and durable affluence. The man who passes the month of Aswin, confining himself to one meal a day, becomes pure in soul and body, possessed of animals and vehicles in abundance, and a large progeny. He who passes the month of Kartika, confining himself to one meal every day, becomes possessed of heroism, many spouses, and great fame. I have now told thee, O chief of men what the fruits are that are obtained by men by observing fasts for the two and ten months in detail. Listen now, O king, to me as I tell thee what the rules are in respect of each of the lunar days. The man who, abstaining from it every day, takes rice at the expiration of every fortnight, becomes possessed of a great many kine, a large progeny, and a long life. He who observes a fast for three nights every month and conducts himself thus for two and ten years, attains to a position of supremacy among his kinsmen and associates, without a rival to contest
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his claim and without any anxiety caused by any one endeavouring to rise to the same height. These rules that I speak of, O chief of Bharata's race, should be observed for two and ten years. Let the inclination be manifested towards it. That man who eats once in the forenoon and once after evening and abstains from drinking (or eating anything) in the interval, and who observes compassion, towards all creatures and pours libations of clarified butter on his sacred fire every day, attains to success, O king, in six years. There is no doubt in this. Such a man earns the merit that attaches to the performance of the Agnishtoma sacrifice. Endued with merit and freed from every kind of stain, he attains to the region of the Apsaras that echo with the sound of songs and dance, and passes his days in the company of a thousand damsels of great beauty. He rides on a car of the complexion of melted gold and receives high honours in the region of Brahma. After the exhaustion of that merit such a person comes back to earth and attains to pre-eminence of position. That man who passes one whole year, confining himself every day to only one meal, attains to the merit of the Atiratra sacrifice. He ascends to heaven after death and receives great honours there. Upon the exhaustion of that merit he returns to earth and attains to a position of eminence. He who passes one whole year observing fasts for three days in succession and taking food on every fourth day, and abstaining from injury from every kind adheres to truthfulness of speech and keeps his senses under control, attains to the merit of the Vajapeya sacrifice. Such a person ascends to heaven after death and receives high honours there. That man, O son of Kunti, who passes a whole year observing fasts for five days and taking food on only the sixth day, acquires the merit of the Horse-sacrifice. The chariot he rides is drawn by Chakravakas. Such a man enjoys every kind of happiness in heaven for full forty thousand years. He who passes a whole year observing fasts for seven days and taking food on only every eighth day, acquires the merit of the Gavamaya sacrifice. The chariot he rides is drawn by swans and cranes. Such a person enjoys all kinds of happiness in Heaven for fifty thousand years. He who passes a whole year, O king, eating only at intervals of a fortnight, acquires the merit of a continuous fast for six months. This has been said by the illustrious Angiras himself. Such a man dwells in heaven for sixty thousand years. He is roused every morning from his bed by the sweet notes of Vinas and Vallakis and flutes, O king. He who passes a whole year, drinking only a little water at the expiration of every month, acquires, O monarch, the merit of the Viswajit sacrifice. Such a man rides a chariot drawn by lions and tigers. He dwells in heaven for seventy thousand years in the enjoyment of every kind of happiness. No fast for more than a month, O chief of men, has been ordained. Even this, O son of Pritha, is the ordinance in respect of fasts that has been declared by sages conversant with duties. That man who, unafflicted by disease and free from every malady, observes a fast, verily acquires, at every step the merits
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that attach to Sacrifices. Such a man ascends to Heaven on a car drawn by swans. Endued with puissance, he enjoys every kind of happiness in heaven for a hundred years. A hundred Apsaras of the most beautiful features wait upon and sport with him. He is roused from his bed every morning by the sound of the Kanchis and the Nupuras of those damsels. 1 Such a person rides on a car drawn by a thousand swans. Dwelling, again, in a region teeming with hundreds of the most beautiful damsels, he passes his time in great joy. The person who is desirous of heaven does not like the accession of strength when he becomes weak, or the cure of wounds when he is wounded, or the administration of healing drugs when he is ill, or soothing by others when he is angry, or the mitigation, by the expenditure of wealth, of sorrows caused by poverty, Leaving this world where he suffers only privations of every kind, he proceeds to heaven and rides on cars adorned with gold, his person embellished with ornaments of every kind. There, in the midst of hundreds of beautiful damsels, he enjoys all kinds of pleasure and happiness, cleansed of every sin. Indeed, abstaining from food and enjoyments in this world, he takes leave of this body and ascends to heaven as the fruit of his penances. There, freed from all his sins, health and happiness become his and whatever wishes arise in his mind become crowned with fruition. Such a person rides on a celestial car of golden complexion, of the effulgence of the morning sun, set with pearls and lapis lazuli, resounding with the music of Vinas and Murajas, adorned with banners and lamps, and echoing with the tinkle of celestial bells, such a person enjoys all kinds of happiness in heaven for as many years as there are pores in his body. There is no Sastra superior to the Veda. There is no person more worthy of reverence than the mother. There is no acquisition superior to that of Righteousness, and no penance superior to fast. There is nothing, more sacred, in heaven or earth, than Brahmanas. After the same manner there is no penance that is superior to the observance of fasts. It was by fasts that the deities have succeeded in becoming denizens of heaven. It is by fasts that the Rishis have attained to high success. Viswamitra passed a thousand celestial years, confining himself every day to only one meal, and as the consequence thereof attained to the status of a Brahmana. Chyavana and Jamadagni and Vasishtha and Gautama and Bhrigu--all these great Rishis endued with the virtue of forgiveness, have attained to heaven through observance of fasts. In former days Angiras declared so unto the great Rishis. The man who teaches another the merit of fasts have never to suffer any kind of misery. The ordinances about fasts, in their due order, O son of Kunti, have flowed from the great Rishi Angiras. The man who daily reads these ordinances or
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hears them read, becomes freed from sins of every kind. Not only is such a person freed from every calamity, but his mind becomes incapable of being touched by any kind of fault. Such a person succeeds in understanding the sounds of all creatures other than human, and acquiring eternal fame, become foremost of his species.'"

 

Book 13
Chapter 107

 

 

1 [y]
      śatāyur uktaḥ puruṣaḥ śatavīryaś ca vaidike
      kasmān mriyante puruṣā bālā api pitāmaha
  2 āyuṣmān kena bhavati svalpāyur vāpi mānavaḥ
      kena vā labhate kīrtiṃ kena vā labhate śriyam
  3 tapasā brahmacaryeṇa japair homais tathauṣadhaiḥ
      janmanā yadi vācārāt tan me brūhi pitāmaha
  4 [bh]
      atra te vartayiṣyāmi yan māṃ tvam anupṛcchasi
      alpāyur yena bhavati dīrghāyur vāpi mānavaḥ
  5 yena vā labhate kīrtiṃ yena vā labhate śriyam
      yathā ca vartan puruṣaḥ śreyasā saṃprayujyate
  6 ācārāl labhate hyāyur ācārāl labhate śriyam
      ācārāt kīrtim āpnoti puruṣaḥ pretya ceha ca
  7 durācāro hi puruṣo nehāyur vindate mahat
      trasanti yasmād bhūtāni tathā paribhavanti ca
  8 tasmāt kuryād ihācāraṃ ya icched bhūtim ātmanaḥ
      api pāpaśarīrasya ācāro hanty alakṣaṇam
  9 ācāra lakṣaṇo dharmaḥ santaś cācāra lakṣaṇāḥ
      sādhūnāṃ ca yathāvṛttam etad ācāra lakṣaṇam
  10 apy adṛṣṭaṃ śrutaṃ vāpi puruṣaṃ dharmacāriṇam
     bhūtikarmāṇi kurvāṇaṃ taṃ janāḥ kurvate priyam
 11 ye nāstikā niṣkriyāś ca guru śāstrātilaṅghinaḥ
     adharmajñā durācārās te bhavanti gatāyuṣaḥ
 12 viśīlā bhinnamaryādā nityaṃ saṃkīrṇa maithunāḥ
     alpāyuṣo bhavantīha narā nirayagāminaḥ
 13 sarvalakṣaṇahīno 'pi samudācāravān naraḥ
     śraddadhāno 'nasūyuś ca śataṃ varṣāṇi jīvati
 14 akrodhanaḥ satyavādī bhūtānām avihiṃsakaḥ
     anasūyur ajihmaś ca śataṃ varṣāṇi jīvati
 15 loṣṭa mardī tṛṇac chedī nakhakhādī ca yo naraḥ
     nityocchiṣṭaḥ saṃkusuko nehāyur vindate mahat
 16 brāhme muhūrte budhyeta dharmārthau cānucintayet
     utthāyācamya tiṣṭheta pūrvāṃ saṃdhyāṃ kṛtāñjaliḥ
 17 evam evāparāṃ saṃdhyāṃ samupāsīta vāgyataḥ
     nekṣetādityam udyantaṃ nāstaṃ yāntaṃ kadā cana
 18 ṛṣayo dīrghasaṃdhyatvād dīrgham āyur avāpnuvan
     tasmāt tiṣṭhet sadā pūrvāṃ paścimāṃ caiva vāgyataḥ
 19 ye ca pūrvām upāsante dvijāḥ saṃdhyāṃ na paścimām
     sarvāṃs tān dhārmiko rājā śūdra karmāṇi kārayet
 20 paradārā na gantavyāḥ sarvavarṇeṣu karhi cit
     na hīdṛśam anāyuṣyaṃ loke kiṃ cana vidyate
     yādṛśaṃ puruṣasyeha paradāropasevanam
 21 prasādhanaṃ ca keśānām añjanaṃ dantadhāvanam
     pūrvāhṇa eva kurvīta devatānāṃ ca pūjanam
 22 purīṣa mūtre nodīkṣen nādhitiṣṭhet kadā cana
     udakyayā ca saṃbhāṣāṃ na kurvīta kadā cana
 23 notsṛjeta purīṣaṃ ca kṣetre grāmasya cāntike
     ubhe mūtra purīṣe tu nāpsu kuryāt kadā cana
 24 prāṅmukho nityam aśnīyād vāgyato 'nnam akutsayan
     praskandayec ca manasā bhuktvā cāgnim upaspṛśet
 25 āyuṣyaṃ prāṅmukho bhuṅkte yaśasyaṃ dakṣiṇāmukhaḥ
     dhanyaṃ paścān mukho bhuṅkte ṛtaṃ bhuṅkte udaṅmukhaḥ
 26 nādhitiṣṭhet tuṣāñ jātu keśabhasma kapālikāḥ
     anyasya cāpy upasthānaṃ dūrataḥ parivarjayet
 27 śānti homāṃś ca kurvīta sāvitrāṇi ca kārayet
     niṣaṇṇaś cāpi khādeta na tu gacchan kathaṃ cana
 28 mūtraṃ na tiṣṭhatā kāryaṃ na bhasmani na govraje
 29 ārdra pādas tu bhuñjīta nārdra pādas tu saṃviśet
     ārdra pādas tu bhuñjāno varṣāṇāṃ jīvate śatam
 30 trīṇi tejāṃsi nocchiṣṭa ālabheta kadā cana
     agiṃ gāṃ brāhmaṇaṃ caiva tathāsyāyur na riṣyate
 31 trīṇi tejāṃsi nocchiṣṭa udīkṣeta kadā cana
     sūryā candramasau caiva nakṣatāṇi ca sarvaśaḥ
 32 ūrdhvaṃ prāṇā hy utkrāmanti yūnaḥ sthavira āyati
     pratyutthānābhivādābhyāṃ punas tān pratipadyate
 33 abhivādayeta vṛddhāṃś ca āsanaṃ caiva dāpayet
     kṛtāñjalir upāsīta gacchantaṃ pṛṣṭhato 'nviyāt
 34 na cāsītāsane bhinne bhinnaṃ kāṃsyaṃ ca varjayet
     naikavastreṇa bhoktavyaṃ na nagnaḥ snātum arhati
     svaptavyaṃ naiva nagnena na cocchiṣṭo 'pi saṃviśet
 35 ucchiṣṭo na spṛśec chīrṣaṃ sarve prāṇās tadāśrayāḥ
     keśagrahān prahārāṃś ca śirasy etān vivarjayet
 36 na pāṇibhyām ubhābhyāṃ ca kaṇḍūyej jātu vaiś iraḥ
     na cābhīkṣṇaṃ śiraḥ snāyāt tathāsyāyur na riṣyate
 37 śiraḥsnātaś ca tailena nāṅgaṃ kiṃ cid upaspṛśet
     tilapiṣṭaṃ na cāśnīyāt tathāyur vindate mahat
 38 nādhyāpayet tathocchiṣṭo nādhīyīta kadā cana
     vāte ca pūti gandhe ca manasāpi na cintayet
 39 atra gāthā yamodgītāḥ kīrtayanti purā vidaḥ
     āyur asya nikṛntāmi prajām asyādade tathā
 40 ya ucchiṣṭaḥ pravadati svādhyāyaṃ cādhigacchati
     yaś cānadhyāya kāle 'pi mohād abhyasyati dvijaḥ
     tasmād yukto 'py anadhyāye nādhīyīta kadā cana
 41 praty ādityaṃ praty anilaṃ prati gāṃ ca prati dvijān
     ye mehanti ca panthānaṃ te bhavanti gatāyuṣaḥ
 42 ubhe mūtra purīṣe tu divā kuryād udaṅmukhaḥ
     dakṣiṇābhimukho rātrau tathāsyāyur na riṣyate
 43 trīn kṛśān nāvajānīyād dīrgham āyur jijīviṣuḥ
     brāhmaṇaṃ kṣatriyaṃ sarpaṃ sarve hy āśīviṣās trayaḥ
 44 dahaty āśīviṣaḥ kruddho yāvat paśyati cakṣuṣā
     kṣatriyo 'pi dahet kruddho yāvat spṛśati tejasā
 45 brāhmaṇas tu kulaṃ hanyād dhyānenāvekṣitena ca
     tasmād etat trayaṃ yatnād upaseveta paṇḍitaḥ
 46 guruṇā vairanirbandho na kartavyaḥ kadā cana
     anumānyaḥ prasādyaś ca guruḥ kruddho yudhiṣṭhira
 47 samyaṅ mithyā pravṛtte 'pi vartitavyaṃ gurāv iha
     guru nindā dahaty āyur manuṣyāṇāṃ na saṃśayaḥ
 48 dūrād āvasathān mūtraṃ dūrāt pādāvasecanam
     ucchiṣṭotsarjanaṃ caiva dūre kāryaṃ hitaiṣiṇā
 49 nātikalpaṃ nātisāyaṃ na ca madhyaṃ dine sthite
     nājñātaiḥ saha gaccheta naiko na vṛṣalaiḥ saha
 50 panthā deyo brāhmaṇāya gobhyo rājasya eva ca
     vṛddhāya bhārataptāya garbhiṇyai durbalāya ca
 51 pradakṣiṇaṃ ca kurvīta parijñātān vanaspatīn
     catuṣpathān prakurvīta sarvān eva pradakṣiṇān
 52 madhyaṃ dine niśākāle madhyarātre ca sarvadā
     catuṣpathān na seveta ubhe saṃdhye tathaiva ca
 53 upānahau ca vastraṃ ca dhṛtam anyair na dhārayet
     brahma cārī ca nityaṃ syāt pādaṃ pādena nākramet
 54 amāvāsyāṃ paurṇamāsyāṃ caturdaśyāṃ ca sarvaśaḥ
     aṣṭamyāṃ sarvapakṣāṇāṃ brahma cārī sadā bhavet
 55 vṛthā māṃsaṃ na khādeta pṛṣṭhamāṃsaṃ tathaiva ca
     ākrośaṃ parivādaṃ ca paiśunyaṃ ca vivarjayet
 56 nāruṃ tudaḥ syān na nṛśaṃsavādī; na hīnataḥ param abhyādadīta
     yayāsya vācā para udvijeta; na tāṃ vaded ruśatīṃ pāpalokyām
 57 vāk sāyakā vadanān niṣpatanti; yair āhataḥ śocati rātryahāni
     parasya nāmarmasu te patanti; tān paṇḍito nāvasṛjet pareṣu
 58 rohate sāyakair viddhaṃ vanaṃ paraśunā hatam
     vācā duruktaṃ bībhatsaṃ na saṃrohati vāk kṣatam
 59 hīnāṅgān atiriktāṅgān vidyā hīnān vayo 'dhikān
     rūpadraviṇa hīnāṃś ca sattvahīnāṃś ca nākṣipet
 60 nāstikyaṃ veda nindāṃ ca devatānāṃ ca kutsanam
     dveṣastambhābhimānāṃś ca taikṣṇyaṃ ca parivarjayet
 61 parasya daṇḍaṃ nodyacchet kroddho nainaṃ nipātayet
     anyatra putrāc chiṣyād vā śikṣārthaṃ tāḍanaṃ smṛtam
 62 na brāhmaṇān parivaden nakṣatrāṇi na nirdiśet
     tithiṃ pakṣasya na brūyāt tathāsyāyur na riṣyate
 63 kṛtvā mūtra purīṣe tu rathyām ākramya vā punaḥ
     pādaprakṣālanaṃ kuryāt svādhyāye bhojane tathā
 64 trīṇi devāḥ pavitrāṇi brāhmaṇānām akalpayan
     adṛṣṭam adbhir nirṇiktaṃ yac ca vācā praśasyate
 65 saṃyāvaṃ kṛsaraṃ māṃsaṃ śaṣkulī pāyasaṃ tathā
     ātmārthaṃ na prakartavyaṃ devārthaṃ tu prakalpayet
 66 nityam agniṃ paricared bhikṣāṃ dadyāc ca nityadā
     vāgyato dantakāṣṭhaṃ ca nityam eva samācaret
     na cābhyudita śāyī syāt prāyaścittī tathā bhavet
 67 mātā pitaram utthāya pūrvam evābhivādayet
     ācāryam atha vāpy enaṃ tathāyur vindate mahat
 68 varjayed dantakāṣṭāni varjanīyāni nityaśaḥ
     bhakṣayec chāstra dṛṣṭāni parvasv api ca varjayet
 69 udaṅmukhaś ca satataṃ śaucaṃ kuryāt samāhitaḥ
 70 akṛtvā devatā pūjāṃ nānyaṃ gacchet kadā cana
     anyatra tu guruṃ vṛddhaṃ dhārmikaṃ vā vicakṣaṇam
 71 avalokyo na cādarśo malino buddhimattaraiḥ
     na cājñātāṃ striyaṃ gacched garbhiṇīṃ vā kadā cana
 72 udakśirā na svapeta tathā pratyakśirā na ca
     prākśirās tu svaped vidvān atha vā dakṣiṇā śirāḥ
 73 na bhagne nāvadīrṇe vā śayane prasvapeta ca
     nāntardhāne na saṃyukte na ca tiryak kadā cana
 74 na nagnaḥ karhi cit snāyān na niśāyāṃ kadā cana
     snātvā ca nāvamṛjyeta gātrāṇi suvicakṣaṇaḥ
 75 na cānulimped asnātvā snātvā vāso na nirdhunet
     ārdra eva tu vāsāṃsi nityaṃ seveta mānavaḥ
     srajaś ca nāvakarṣeta na bahir dhārayeta ca
 76 raktamālyaṃ na dhāryaṃ syāc chuklaṃ dhāryaṃ tu paṇḍitaiḥ
     varjayitvā tu kamalaṃ tathā kuvalayaṃ vibho
 77 raktaṃ śirasi dhāryaṃ tu tathā vāneyam ity api
     kāñcanī caiva yā mālā na sā duṣyati karhi cit
     snātasya varṇakaṃ nityam ārdraṃ dadyād viśāṃ pate
 78 viparyayaṃ na kurvīta vāsaso buddhimān naraḥ
     tathā nānyadhṛtaṃ dhāryaṃ na cāpadaśam eva ca
 79 anyad eva bhaved vāsaḥ śayanīye narottama
     anyad rathyāsu devānām arcāyām anyad eva hi
 80 priyaṅgucandanābhyāṃ ca bilvena tagareṇa ca
     pṛthag evānulimpeta kesareṇa ca buddhimān
 81 upavāsaṃ ca kurvīta snātaḥ śucir alaṃkṛtaḥ
     parvakāleṣu sarveṣu brahma cārī sadā bhavet
 82 nālīḍhayā parihataṃ bhakṣayīta kadā cana
     tathā noddhṛta sārāṇi pekṣatāṃ nāpradāya ca
 83 na saṃnikṛṣṭo medhāvī nāśucir na ca satsu ca
     pratiṣiddhān na dharmeṣu bhakṣān bhuñjīta pṛṣṭhataḥ
 84 pippalaṃ ca vaṭaṃ caiva śaṇaśākaṃ tathaiva ca
     udumbaraṃ na khādec ca bhavārthī puruṣottamaḥ
 85 ājaṃ gavyaṃ ca yan māṃsaṃ māyūraṃ caiva varjayet
     varjayec chuṣka māṃsaṃ ca tathā paryuṣitaṃ ca yat
 86 na pāṇau lavaṇaṃ vidvān prāśnīyān na ca rātriṣu
     dadhi saktūn na bhuñjīta vṛthā māṃsaṃ ca varjayet
 87 vālena tu na bhuñjīta paraśrāddhaṃ tathaiva ca
     sāyaṃprātaś ca bhuñjīta nāntarāle samāhitaḥ
 88 vāgyato naikavastraś ca nāsaṃviṣṭaḥ kadā cana
     bhūmau sadaiva nāśnīyān nānāsīno na śabdavat
 89 toyapūrvaṃ pradāyānnam atithibhyo viśāṃ pate
     paścād bhuñjīta medhāvī na cāpy anyamanā naraḥ
 90 samānam ekapaṅktyāṃ tu bhojyam annaṃ nareśvara
     viṣaṃ hālāhalaṃ bhuṅkte yo 'pradāya suhṛjjane
 91 pānīyaṃ pāyasaṃ sarpir dadhi saktu madhūny api
     nirasya śeṣam eteṣāṃ na pradeyaṃ tu kasya cit
 92 bhuñjāno manujavyāghranaiva śaṅkāṃ samācaret
     dadhi cāpy anupānaṃ vai na kartavyaṃ bhavārthinā
 93 ācamya caiva hastena parisrāvya tathodakam
     aṅguṣṭhaṃ caraṇasyātha dakṣiṇasyāvasecayet
 94 pāṇiṃ mūrdhni samādhāya spṛṣṭvā cāgniṃ samāhitaḥ
     jñātiśraiṣṭhyam avāpnoti prayoga kuśalo naraḥ
 95 adbhiḥ prāṇān samālabhya nābhiṃ pāṇitalena ca
     spṛśaṃś caiva pratiṣṭheta na cāpy ārdreṇa pāṇinā
 96 aṅguṣṭhasyāntarāle ca brāhmaṃ tīrtham udāhṛtam
     kaniṣṭhikāyāḥpaścāt tu deva tīrtham ihocyate
 97 aṅguṣṭhasya ca yan madhyaṃ pradeśinyāś ca bhārata
     tena pitryāṇi kurvīta spṛṣṭvāpo nyāyatas tathā
 98 parāpavādaṃ na brūyān nāpriyaṃ ca kadā cana
     na manuḥ kaś cid utpādyaḥ puruṣeṇa bhavārthinā
 99 patitais tu kathāṃ necched darśanaṃ cāpi varjayet
     saṃsargaṃ ca na gaccheta tathāyur vindate mahat
 100 na divā maithunaṃ gacchen na kanyāṃ na ca bandhakīm
    na cāsnātāṃ striyaṃ gacchet tathāyur vindate mahat
101 sve sve tīrthe samācamya kārye samupakalpite
    triḥ pītvāpo dviḥ pramṛjya kṛtaśauco bhaven naraḥ
102 indriyāṇi sakṛt spṛśya trir abhyukṣya ca mānavaḥ
    kurvīta pitryaṃ daivaṃ ca veda dṛṣṭena karmaṇā
103 brāhmaṇārthe ca yac chaucaṃ tac ca me śṛṇu kaurava
    pravṛttaṃ ca hitaṃ coktvā bhojanādy antayos tathā
104 sarvaśauceṣu brāhmeṇa tīrthena samupaspṛśet
    niṣṭhīvya tu tathā kṣutvā spṛśyāpo hi śucir bhavet
105 vṛddho jñātis tathā mitraṃ daridro yo bhaved api
    gṛhe vāsayitavyās te dhanyam āyuṣyam eva ca
106 gṛhe pārāvatā dhanyāḥ śukāś ca sahasārikāḥ
    gṛheṣv ete na pāpāya tathā vai tailapāyikāḥ
107 uddīpakāś ca gṛdhrāś ca kapotā bhramarās tathā
    niviśeyur yadā tatra śāntim eva tadācaret
108 amaṅgalyāni caitāni tathākrośo mahātmanām
    mahātmanāṃ ca guhyāni na vaktavyāni karhi cit
109 agamyāś ca na gaccheta rājapatnīḥ sakhīs tathā
    vaidyānāṃ bālavṛddhānāṃ bhṛtyānāṃ ca yudhiṣṭhira
110 bandhūnāṃ brāhmaṇānāṃ ca tathā śāraṇikasya ca
    saṃbandhināṃ ca rājendra tathāyur vindate mahat
111 brāhmaṇa sthapatibhyāṃ ca nirmitaṃ yan niveśanam
    tad āvaset sadā prājño bhavārthī manujeśvara
112 saṃdhyāyāṃ na svaped rājan vidyāṃ na ca samācaret
    na bhuñjīta ca medhāvī tathāyur vindate mahat
113 naktaṃ na kuryāt pitryāṇi bhuktvā caiva prasādhanam
    pānīyasya kriyā naktaṃ na kāryā bhūtim icchatā
114 varjanīyāś ca vai nityaṃ saktavo niśi bhārata
    śeṣāṇi cāvadātāni pānīyaṃ caiva bhojane
115 sauhityaṃ ca na kartavyaṃ rātrau naiva samācaret
    dvijac chedaṃ na kurvīta bhuktvā naca samācaret
116 mahākulaprasūtāṃ ca praśastāṃ lakṣaṇais tathā
    vayaḥsthāṃ ca mahāprājña kanyām āvoḍhum arhati
117 apatyam utpādya tataḥ pratiṣṭhāpya kulaṃ tathā
    putrāḥ pradeyā jñāneṣu kuladharmeṣu bhārata
118 kanyā cotpādya dātavyā kulaputrāya dhīmate
    putrā niveśyāś ca kulād bhṛtyā labhyāś ca bhārata
119 śiraḥsnāto 'tha kurvīta daivaṃ pitryam athāpi ca
    nakṣatre na ca kurvīta yasmiñ jāto bhaven naraḥ
    na proṣṭhapadayoḥ kāryaṃ tathāgneye ca bhārata
120 dāruṇeṣu ca sarveṣu pratyahaṃ ca vivarjayet
    jyotiṣe yāni coktāni tāni sarvāṇi varjayet
121 prāṅmukhaḥ śmaśrukarmāṇi kārayeta samāhitaḥ
    udaṅmukho vā rājendra tathāyur vindate mahat
122 parivādaṃ na ca brūyāt pareṣām ātmanas tathā
    parivādo na dharmāya procyate bharatarṣabha
123 varjayed vyaṅginīṃ nārīṃ tathā kanyāṃ narottama
    samārṣāṃ vyaṅgitāṃ caiva mātuḥ svakulajāṃ tathā
124 vṛddhāṃ pravrajitāṃ caiva tathaiva ca pativratām
    tathātikṛṣṇa varṇāṃ ca varṇotkṛṣṭāṃ ca varjayet
125 ayoniṃ ca viyoniṃ ca na gaccheta vicakṣaṇaḥ
    piṅgalāṃ kuṣṭhinīṃ nārīṃ na tvam āvoḍhum arhasi
126 apasmāri kule jātāṃ nihīnāṃ caiva varjayet
    śvitriṇāṃ ca kule jātāṃ trayāṇāṃ manujeśvara
127 lakṣaṇair anvitā yā ca praśastā yā ca lakṣaṇaiḥ
    manojñā darśanīyā ca tāṃ bhavān voḍhum arhati
128 mahākule niveṣṭavyaṃ sadṛśe vā yudhiṣṭhira
    avarā patitā caiva na grāhyā bhūtim icchatā
129 agnīn utpādya yatnena kriyāḥ suvihitāś ca yāḥ
    vedeṣu brāhmaṇaiḥ proktās tāś ca sarvāḥ samācaret
130 na cerṣyā strīṣu kartavyā dārā rakṣyāś ca sarvaśaḥ
    anāyuṣyā bhaved īrṣyā tasmād īrṣyāṃ vivarjayet
131 anāyuṣyo divā svapnas tathābhyudita śāyitā
    prātar niśāyāṃ ca tathā ye cocchiṣṭāḥ svapanti vai
132 pāradāryam anāyuṣyaṃ nāpitoccchiṣṭatā tathā
    yatnato vai na kartavyam abhyāsaś caiva bhārata
133 saṃdhyāṃ na bhuñjen na snāyān na purīṣaṃ samutsṛjet
    prayataś ca bhavet tasyāṃ na ca kiṃ cit samācaret
134 brāhmaṇān pūjayec cāpi tathā snātvā narādhipa
    devāṃś ca praṇamet snāto gurūṃś cāpy abhivādayet
135 animantrito na gaccheta yajñaṃ gacchet tu darśakaḥ
    animantrite hy anāyuṣyaṃ gamanaṃ tatra bhārata
136 na caikena parivrājyaṃ na gantavya tathā niśi
    anāgatāyāṃ saṃdhyāyāṃ paścimāyāṃ gṛhe vaset
137 mātuḥ pitur gurūṇāṃ ca kāryam evānuśāsanam
    hitaṃ vāpy ahitaṃ vāpi na vicāryaṃ nararṣabha
138 dhanurvede ca vede ca yatnaḥ kāryo narādhipa
    hastipṛṣṭhe 'śvapṛṣṭhe ca rathacaryāsu caiva ha
    yatnavān bhava rājendra yatnavān sukham edhate
139 apradhṛṣyaś ca śatrūṇāṃ bhṛtyānāṃ svajanasya ca
    prajāpālanayuktaś ca na kṣatiṃ labhate kva cit
140 yuktiśāstraṃ ca te jñeyaṃ śabdaśāstraṃ ca bhārata
    gandharvaśāstraṃ ca kalāḥ parijñeyā narādhipa
141 purāṇam itihāsāś ca tathākhyānāni yāni ca
    mahātmanāṃ ca caritaṃ śrotavyaṃ nityam eva te
142 patnīṃ rajasvalāṃ caiva nābhigacchen na cāhvayet
    snātāṃ caturthe divase rātrau gacched vicakṣaṇaḥ
143 pañcame divase nārī ṣaṣṭhe 'hani pumān bhavet
    etena vidhinā patnīm upagaccheta paṇḍitaḥ
144 jñātisaṃbandhimitrāṇi pūjanīyāni nityaśaḥ
    yaṣṭavyaṃ ca yathāśakti yajñair vividhadakṣiṇaiḥ
    ata ūrdhvam araṇyaṃ ca sevitavyaṃ narādhipa
145 eṣa te lakṣaṇoddeśa āyuṣyāṇāṃ prakīrtitaḥ
    śeṣas traividya vṛddhebhyaḥ pratyāhāryo yudhiṣṭhira
146 ācāro bhūtijanana ācāraḥ kīrtivardhanaḥ
    ācārād vardhate hy āyur ācāro hanty alakṣaṇam
147 āgamānāṃ hi sarveṣām ācāraḥ śreṣṭha ucyate
    ācāra prabhavo dharmo dharmād āyur vivardhate
148 etad yaśasyam āyuṣyaṃ svargyaṃ svastyayanaṃ mahat
    anukampatā sarvavarṇān brahmaṇā samudāhṛtam

 

SECTION CVII

"Yudhishthira said, 'O high-souled grandsire, thou hast duly discoursed to us on the subject of Sacrifices, including the merits in detail that attach to them both here and hereafter. It should be remembered, however, O grandsire, that Sacrifices are incapable of being performed, by people that are poor, for these require a large store of diverse kinds of articles. Indeed, O grandsire, the merit attaching to Sacrifices can be acquired by only kings and princes. That merit is incapable of being acquired by those that are destitute of wealth and divested of ability and that live alone and are helpless. Do thou tell us, O grandsire, what the ordinances are in respect of those acts that are fraught with merit equal to what attaches to sacrifices and which, therefore, are capable of being performed by persons destitute of means.' 1
"Bhishma said, 'Listen, O Yudhishthira! Those ordinances that I have told thee of,--those, viz., that were first promulgated by the great Rishi Angiras, and that have reference to meritorious facts for their soul,--are regarded as equal to Sacrifices (in respect of the fruits they bring about both here and hereafter). That man who takes one meal in the forenoon and one at night, without taking any food or drink during the interval, and who observes this regulations for a period of six years in succession, abstaining all the while from injuring any creature and regularly pouring libations on his sacred fire every day, attains, without doubt, to success. Such a man acquires hereafter a car of the complexion of heated gold, and attains to a residence, for millions of years, in the region of Prajapati, in the company of celestial damsels, that ever echoes with the sound of music and dance, and blazes with the effulgence of fire. He who passes three years, confining himself every day to one meal and abstaining all the while from congress with any other woman save his own wedded wife, attains to the merit of the Agnishtoma sacrifice, Such a man is regarded as having performed a Sacrifice, with plenty of gifts in gold, that is dear to Vasava himself. By practising truthfulness of speech, making gifts, reverencing the Brahmanas, avoiding malice, becoming forgiving and self-restrained,
p. 214
and conquering wrath, a man attains to the highest end. Riding on a car of the complexion of white clouds that is drawn by swans, he lives, for millions and million of years, in the company of Apsaras. Fasting for a whole day and eating only one meal on the second day, he who pours libations upon his sacred fire for the period of a whole year,--verily, he who observes such a fast and attends every day to his fire and rises every day from bed before sunrise, attains to the merit of the Agnishtoma sacrifice. Such a man acquires a car drawn by swans and cranes. Surrounded by the most beautiful damsels, he resides in the region of Indra. That man who eats only one meal every third day, and pours libations every day on his sacred fire for a period of a whole year,--indeed, he who thus attends to his fire every day and wakes up from sleep every morning before the sun is up, attains to the high merit of the Atiratra sacrifice. He acquires a car drawn by peacocks and swans and cranes. Proceeding to the region of the seven (celestial) Rishis, he takes up his residence there, surrounded by Apsaras of great beauty. It is well-known that such residence lasts for full three Padmas of years. 1 Fasting for three days in succession, he who takes only one meal every fourth day, and pours libations every day on his sacred fire, acquires the high merit of the Vajapeya sacrifice. The car he ac-quires is graced by celestial damsels of great beauty that have Indra for their father. He resides in the region of Indra for millions and millions of years and experiences great happiness by witnessing the sports of the chief of the deities. Fasting for four days in succession, he who eats only one meal every fifth day, and pours libations on the sacred fire every day for the period of a whole year, and who lives without cupidity, telling the truth, reverencing the Brahmanas, abstaining from every kind of injury, and avoiding malice and sin, acquires the merit of the Vajapeya sacrifice. The car he rides is made of gold and drawn by swans and endued with the effulgence of many suns rising together. He acquires, a palatial mansion of pure white. He lives there in great happiness for full one and fifty Padmas of years. 2 Fasting for five days, he who takes food on only the sixth day, and pours libations on his sacred fire every day for a whole year, and who performs three ablutions in course of the day for purifying himself and saying his prayers and doing his worship, and who leads a life of Brahmacharya, divested of malice in his conduct, acquires the merit of the Gomedha sacrifice. He acquires an excellent car adorned with pure gold, possessed of the effulgence of a blazing fire and drawn by swans and peacocks. He sleeps on the lap of Apsaras and is awakened every
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morning by the melodious tinkle of Nupuras and Kanchis. He leads such a life of happiness for ten thousand million years and three thousand million besides and eight and ten Padmas and two Patakas. 1 Such a man resides also, honoured by all, in the region of Brahma for as many years as there are hairs on the bodies of hundreds of bears. Fasting for six days, he who eats only one meal every seventh day and pours libations on the sacred fire every day, for a full year, restraining speech all the while and observing the vow of Brahmacharya, and abstaining from the use of flowers and unguents and honey and meat, attains to the region of the Maruts and of India. Crowned with the fruition of every desire as it springs up in the mind, he is waited upon and adored by celestial damsels. He acquires the merits of a sacrifice in which abundance of gold is given away. Proceeding to the regions named, he lives there for countless years in the greatest happiness 2. He who shows forgiveness to all and fasting for seven days eats on every eighth day for a whole year, and, pouring libations every day on the sacred fire, adores the deities regularly, acquires the high merits of the Paundarika sacrifice. The car he rides is of a colour like that of the lotus. Without doubt, such a man acquires also a large number of damsels, possessed of youth and beauty, some having complexions that are dark, some with complexions like that of gold, and some that are Syamas, whose looks and attitudes are of the most agreeable kind. He who fasts for eight days and takes only one meal on every ninth day for a whole year, and pours libations on the sacred fire every day, acquires the high merits of a thousand Horse-sacrifices. The car he rides in Heaven is as beautiful as a lotus. He always makes his journeys on that car, accompanied by the daughters of Rudra adorned with celestial garlands and endued with the effulgence of the midday sun or the fires of blazing flames. Attaining to the regions of Rudra, he lives there in great happiness for countless years. He who fasts for nine days and takes only one meal every tenth day for a whole year, and pours libations on his sacred fire every day, acquires the high merit of a thousand Horse-sacrifices, and attains to the companionship of Brahmanas' daughters endued with beauty capable of charming the hearts of all creatures. These damsels, possessed of such beauty, and some of them possessed of complexion like that of the lotus and some like that of the same flower of the blue variety, always keep him in joy 3. He acquires a beautiful vehicle, that moves in beautiful circles and that looks like the dense cloud called Avarta, verily, it may be said to resemble also an ocean-wave. That vehicle resounds with the constant tinkle of rows of pearls and gems, and the melodious blare of conchs, and is adorned with columns made of crystals
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and diamonds, as also with an altar constructed of the same minerals. He makes his journeys on such a car, drawn by swans and cranes and lives for millions and millions of years in great happiness in heaven. He who fasts for ten days and eats only ghee on every eleventh day for a whole year and pours libations on his sacred fire every day, who never, in word or thought, covets the companionship of other people's wives and who never utters an untruth even for the sake of his mother and father, succeeds in beholding Mahadeva of great puissance seated on his car. Such a person acquires the high merit of a thousand Horse-sacrifices. He beholds the car of the Self-born Brahman himself approach for taking him on it. He rides in it, accompanied by celestial damsels possessed of great beauty, and complexion as effulgent as that of pure gold. Endued with the blazing splendour of the Yoga-fire, he lives for countless years in a celestial mansion in heaven, full of every happiness. For those countless years he experiences the joy of bending his head in reverence unto Rudra adored by deities and Danavas. Such a person obtains every day the sight of the great deity. That man who having fasted for eleven days eats only a little ghee on the twelfth, and observes this conduct for a whole year, succeeds in obtaining the merits attaching to all the sacrifices. The car he rides in is possessed of the effulgence of a dozen suns. Adorned with gems and pearls and corals of great value, embellished with rows of swans and snakes and of peacocks and Chakravakas uttering their melodious notes, and beautified with large domes, is the residence to which he attains in the region of Brahman. That abode, O king, is always filled with men and women (who wait upon him for service). Even this is what the highly blessed Rishi Angiras, conversant with every duty, said (regarding the fruits of such a fast). That man who having fasted for twelve days eats a little ghee on the thirteenth, and bears himself in this way for a whole year, succeeds in attaining to the merits of the divine sacrifice. Such a man obtains a car of the complexion of the newly-blown lotus, adorned with pure gold and heaps of jewels and gems. He proceeds to the region of the Maruts that teem with celestial damsels, that are adorned with every kind of celestial ornament, that are redolent with celestial perfumes, and that contain every element of felicity. The number of years he resides in those happy regions is countless 1. Soothed with the sound of music and the melodious voice of Gandharvas and the sounds and blare of drums and Panavas, he is constantly gladdened by celestial damsels of great beauty. That man who having fasted for thirteen days eats a little ghee on the fourteenth day, and bears himself in this way for a full year, obtains the merits of the Mahamedha sacrifice. 2 Celestial damsels of indescribable beauty, and whose age cannot be guessed for they are for ever young in appearance, adorned with every ornament and with armlets of blazing effulgence, wait upon him with many cars and follow
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him in his journeys. He is waked every morning from his bed by the melodious voice of swans, the tinkle of Nupuras, and the highly agreeable jingle of Kanchis. Verily, he resides in a superior abode, waited upon by such celestial damsels, for years as countless as the sands on the shores of Ganga. That man who, keeping his senses under control, fasts for a fortnight and takes only one meal on the sixteenth day, and bears himself in this way for a whole year, pouring libations every day on his sacred fire, acquires the high merits that attach to a thousand Rajasuya sacrifices. The car he rides in is possessed of great beauty and is drawn by swans and peacocks. Riding in such a vehicle, that is, besides, adorned with garlands of pearls and the purest gold and graced with bevies of celestial damsels decked with ornaments of every kind, having one column and four arches and seven altars exceedingly auspicious, endued with thousands of banners and echoing with the sound of music, celestial and of celestial attributes, embellished with gems and pearls and corals, and possessed of the effulgence of lightning, such a man lives in heaven for a thousand Yugas, having elephants and rhinoceroses for dragging that vehicle of his. That man who having fasted for fifteen days takes one meal on the sixteenth day and bears himself in this way for one whole year, acquires the merits attaching to the Soma sacrifice. Proceeding to Heaven he lives in the company of Soma's daughters. His body fragrant with unguents whose perfumes are as sweet as those of Soma himself, he acquires the power of transporting himself immediately to any place he likes. Seated on his car he is waited upon by damsels of the most beautiful features and agreeable manners, and commands all articles of enjoyment. The period for which he enjoys such happiness consists of countless years. 1 That man who having fasted for sixteen days eats a little ghee on the seventeenth day and bears himself in this way for a whole year, pouring libations every day on his sacred fire, proceeds to the regions of Varuna and Indra, and Rudra and the Maruts and Usanas and Brahman himself. There he is waited upon by celestial damsels and obtains a sight of the celestial Rishi called Bhurbhuva and grasps the whole universe in his ken. The daughters of the deity of the deities gladden him there. Those damsels, of agreeable manners and adorned with every ornament, are capable of assuming two and thirty forms. As long as the Sun and the Moon move in firmament, so long does that man of wisdom reside in those regions of felicity, subsisting upon the succulence of ambrosia and nectar. That man who having fasted for seventeen days eats only one meal on the eighteenth day, and bears himself in this way for a whole year, succeeds in grasping the seven regions, of which the universe consist, in his ken. While performing his journeys on his car he is always followed by a large train of cars producing the most agreeable rattle and ridden by celestial damsels blazing with ornament and beauty. Enjoying the greatest happiness, the vehicle he rides in is celestial and
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endued with the greatest beauty. It is drawn by lions and tigers, and produces a rattle as deep as the sound of the clouds. He lives in such felicity for a thousand Kalpas subsisting upon the succulence of ambrosia that is as sweet as nectar itself. That man who having fasted for eighteen days eats only one meal on the nineteenth day and bears himself in this way for a full year, succeeds in grasping within his ken all the seven regions of which the universe consists. The region to which he attains is inhabited by diverse tribes, of Apsaras and resounds with the melodious voice of Gandharvas. The car he rides in is possessed of the effulgence of the sun. His heart being freed from every anxiety, he is waited upon by the foremost of celestial damsels. Decked with celestial garlands, and possessed of beauty of form, he lives in such happiness for millions and millions of years. That man who having fasted for nineteen days eats only one meal on every twentieth day and bears himself in this way for a full year, adhering all the while to truthfulness of speech and to the observance of other (excellent) rituals, abstaining also from meat, leading the life of a Brahmacharin, and devoted to the good of all creatures, attains to the extensive legions, of great happiness, belonging to the Adityas. While performing his journeys on his own car, he is followed by a large train of cars ridden by Gandharvas and Apsaras decked with celestial garlands and unguents. That man who having fasted for twenty days takes a single meal on the twenty-first day and bears himself in this way for a full year, pouring libations every day on his sacred fire, attains to the regions of Usanas and Sakra, of the Aswins and the Maruts, and resides there in uninterrupted happiness of great measure. Unacquainted with sorrow of every kind, he rides in the foremost of cars for making his journeys, and waited upon by the foremost of celestials, damsels, and possessed of puissance, he sports in joy like a celestial himself. That man who having fasted for one and twenty days takes a single meal on the twenty-second day and bears himself in this way for a full year, pouring libations on his sacred fire every day, abstaining from injuring any creature, adhering to truthfulness of speech, and freed from malice attains to the regions of the Vasus and becomes endued with effulgence of the sun. Possessed of the power of going everywhere at will, subsisting upon nectar, and riding in the foremost of cars, his person decked with celestial ornaments, he sports in joy in the company of celestial damsels. That man who having fasted for two and twenty days takes a single meal on the twenty-third day and bears himself in this way for a full year, thus regulating his diet and keeping his senses under control, attains to the regions of the deity of Wind, of Usanas, and of Rudra. Capable of going every where at will and always roving at will, he is worshipped by diverse tribes of Apsaras. Riding in the foremost of cars and his person decked with celestial ornaments, he sports for countless years in great felicity in the company of celestial damsels. That man who having fasted for three and twenty days eats a little ghee on the twenty-fourth day, and bears himself in this way for a full year, pouring libations on his sacred fire, resides
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for countless years in great happiness in the regions of the Adityas, his person decked with celestial robes and garlands and celestial perfumes and unguents. Riding in an excellent car made of gold and possessed of great beauty and drawn by swans, he sports in joy in the company of thousands and thousands of celestial damsels. That man who having fasted for four and twenty days eats a single meal on the twenty-fifth day and bears himself thus for a full year, succeeds in obtaining a car of the foremost kind, full of every article of enjoyment. He is followed in his journeys by a large train of cars drawn by lions and tigers, and producing a rattle as deep as the roar of the clouds ridden by celestial damsels, and all made of pure gold and possessed of great beauty. Himself riding on an excellent celestial car possessed of great beauty, he resides in those regions for a thousand Kalpas, in the company of hundreds of celestial damsels, and subsisting upon the succulence of ambrosia that is sweet as nectar itself. That man who having fasted for five and twenty days eats only one meal on the twenty-sixth day, and bears himself thus for a full year in the observance of such a regulation in respect of diet, keeping his senses under control, freed from attachment (to worldly objects), and pouring libations every day on his sacred fire,--that blessed man,--worshipped by the Apsaras, attains to the regions of the seven Maruts and of the Vasus. When performing his journeys he is followed by a large train of cars made of excellent crystal and adorned with all kinds of gems, and ridden by Gandharvas and Apsaras who show him every honour. He resides in those regions, in enjoyment of such felicity, and endued with celestial energy, for two thousand Yugas. That man who having fasted for six and twenty days eats a single meal on the twenty-seventh day and bears himself in this way for a full year, pouring libations every day on his sacred fire, acquires great merit and proceeding to Heaven receives honours from the deities. Residing there, he subsists on nectar, freed from thirst of every kind, and enjoying every felicity. His soul purified of every dross and performing his journeys on a celestial car of great beauty, he lives there, O king, bearing himself after the manner of the celestial Rishis and the royal sages. Possessed of great energy, he dwells there in great happiness in the company of celestial damsels of highly agreeable manners, for three thousand Yugas and Kalpas. That man who having fasted for seven and twenty days eats a single meal on the twenty-eighth day and bears himself in this way for a full year, with soul and senses under perfect control, acquires very great merit, which, in fact, is equal to what is acquired by the celestial Rishis. Possessed of every article of enjoyment, and endued with great energy, he blazes with the effulgence of the midday sun. Sportive damsels of the most delicate features and endued with splendour of complexion, having deep bosoms, tapering thighs and full and round hips, decked with celestial ornaments, gladden him with their company while he rides on a delightful and excellent car possessed of the effulgence of the sun and equipped with every article of enjoyment, for thousands and thousands of Kalpas. That
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man who having fasted for eight and twenty days eats a single meal on the twenty-ninth day, and bears himself in this way for a full year, adhering all the while to truthfulness of speech, attains to auspicious regions of great happiness that are worshipped by celestial Rishis and royal sages. The car he obtains is endued with the effulgence of the sun and the moon; made of pure gold and adorned with every kind of gem, ridden by Apsaras and Gandharvas singing melodiously. Thereon he is attained by auspicious damsels adorned with celestial ornaments of every kind. Possessed of sweet dispositions and agreeable features, and endued with great energy, these gladden him with their company. Endued with every article of enjoyment and with great energy, and possessed of the splendour of a blazing fire, he shines like a celestial, with a celestial form having every excellence. The regions he attains are those of the Vasus and the Maruts, of the Sadhyas and the Aswins, of the Rudras and of Brahman himself. That man who having fasted for a full month takes a single meal on the first day of the following month and bears himself in this way for a full year, looking on all things with an equal eye attains to the regions of Brahman himself. There he subsists upon the succulence of ambrosia. Endued with a form of great beauty and highly agreeable to all, he shines with energy and prosperity like the sun himself of a thousand rays. Devoted to Yoga and adorned with celestial robes and garlands and smeared with celestial perfumes and unguents, he passes his time in great happiness, unacquainted with the least sorrow. He shines on his car attended by damsels that blaze forth with effulgence emitted by themselves. Those damsels, the daughters of the celestial Rishis and the Rudras, adore him with veneration. Capable of assuming diverse forms that are highly delightful and highly agreeable, their speech is characterised by diverse kinds of sweetness, and they are able to gladden the person they wait upon in diverse kinds of ways. While performing his journeys, he rides on a car that looks like the firmament itself in colour (for subtlety of the material that compose it). In his rear are cars that look like the moon; before him are those that resemble the clouds; on his right are vehicles that are red; below him are those that are blue; and above him are those that are of variegated hue. He is always adored by those that wait upon him. Endued with great wisdom, he lives in the region of Brahman for as many years as are measured by the drops of rain that fall in course of a thousand years on that division of the earth which is called Jamvudwipa. Verily, possessed of the effulgence of a deity, he lives in that region of unalloyed felicity for as many years as the drops of rain that fall upon the earth in the season of showers. The man who, having fasted for a whole month, eats on the first day of the following month, and bears himself in this way for ten years, attains to the status of a great Rishi. He was not to undergo any change of form while proceeding to heaven for enjoying the rewards of his acts in his life. Verily, even this is the status to which one attains by restraining speech, practising self-denial, subjugating wrath, sexual appetite, and the
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desire to eat, pouring libations on the sacred fire, and regularly adoring the two twilights. That man who purifies himself by the observance of these and similar vows and practices, and who eats in this way, becomes as stainless as ether and endued with effulgence like that of the sun himself. 1 Such a man, O king, proceeding to heaven in even his own carnal form, enjoys all the felicity that is there like a deity at his will.
'I have thus told thee, O chief of the Bharatas, what the excellent ordinances are in respect of sacrifices, one after another, as dependent upon the fruits of fasts. 2 Poor men, O son of Pritha (who are unable to perform sacrifices) may; nevertheless, acquire the fruits thereof (by the observance of fasts). Verily, by observing these fasts, even a poor man may attain to the highest end, O foremost one of Bharata's race, attending all the while, besides, to the worship of the deities and the Brahmanas I have thus recited to thee in detail the ordinances in respect of fasts. Do not harbour any doubt in respect of those men that are so observant of vows, that are so heedful and pure and high-souled, that are so freed from pride and contentions of every kind, that are endued with such devoted understandings, and that pursue their end with such steadiness and fixity of purpose without ever deviating from their path.'"

 

 

 

Book 13
Chapter 108

 

 

 

1 [y]
      yathā jyeṣṭhaḥ kaniṣṭheṣu vartate bharatarṣabha
      kaniṣṭhāś ca yathā jyeṣṭhe varteraṃs tad bravīhi me
  2 [bh]
      jyeṣṭhavat tāta vartasva jyeṣṭho hi satataṃ bhavān
      guror garīyasī vṛttir yā cec chiṣyasya bhārata
  3 na gurāv akṛtaprajñe śakyaṃ śiṣyeṇa vartitum
      guror hi dīrghadarśitvaṃ yat tac chiṣyasya bhārata
  4 andhaḥ syād andhavelāyāṃ jaḍaḥ syād api vā budhaḥ
      parihāreṇa tad brūyād yas teṣāṃ syād vyatikramaḥ
  5 pratyakṣaṃ bhinnahṛdayā bhedayeyuḥ kṛtaṃ narāḥ
      śriyābhitaptāḥ kaunteya bhedakāmās tathārayaḥ
  6 jyeṣṭhaḥ kulaṃ vardhayati vināśayati vā punaḥ
      hanti sarvam api jyeṣṭhaḥ kulaṃ yatrāvajāyate
  7 atha yo vinikurvīta jyeṣṭho bhrātā yavīyasaḥ
      ajyeṣṭhaḥ syād abhāgaś ca niyamyo rājabhiś ca saḥ
  8 nikṛtī hi naro lokān pāpān gacchaty asaṃśayam
      vidulasyeva tat puṣpaṃ moghaṃ janayituḥ smṛtam
  9 sarvānarthaḥ kule yatra jāyate pāpapūruṣaḥ
      akīrtiṃ janayaty eva kīrtim antardadhāti ca
  10 sarve cāpi vikarma sthā bhāgaṃ nārhanti sodarāḥ
     nāpradāya kaniṣṭhebhyo jyeṣṭhaḥ kurvīta yautakam
 11 anujaṃ hi pitur dāyo jaṅghāśramaphalo 'dhvagaḥ
     svayam īhita labdhaṃ tu nākāmo dātum arhati
 12 bhrātṝṇām avibhaktānām utthānam api cet saha
     na putra bhāgaṃ viṣamaṃ pitā dadyāt kathaṃ cana
 13 na jyeṣṭhān avamanyeta duṣkṛtaḥ sukṛto 'pi vā
     yadi strī yady avarajaḥ śreyaḥ paśyet tathācaret
     dharmaṃ hi śreya ity āhur iti dharmavido viduḥ
 14 daśācāryān upādhyāya upādhyāyān pitā daśa
     daśa caiva pitṝn mātā sarvāṃ vā pṛthivīm api
 15 gauraveṇābhibhavati nāsti mātṛsamo guruḥ
     mātā garīyasī yac ca tenaitāṃ manyate janaḥ
 16 jyeṣṭho bhrātā pitṛsamo mṛte pitari bhārata
     sa hy eṣāṃ vṛttidātā syāt sa caitān paripālayet
 17 kaniṣṭhās taṃ namasyeran sarve chandānuvartinaḥ
     tam eva copajīveran yathaiva pitaraṃ tathā
 18 śarīram etau sṛjataḥ pitā mātā ca bhārata
     ācārya śāstā yā jātiḥ sā satyā sājarāmarā
 19 jyeṣṭhā mātṛsamā cāpi bhaginī bharatarṣabha
     bhrātur bhāryā ca tadvat syād yasyā bālye stanaṃ pibet

SECTION CVIII

"Yudhishthira said, 'Do thou tell me, O grandsire, of that which is regarded as the foremost of all Tirthas. Indeed, it behoveth thee to expound to me what that Tirtha is which conduces to the greatest purity.' 3
"Bhishma said, 'Without doubt, all Tirthas are possessed of merit. Listen, however, with attention to me as I tell thee what the Tirtha, the cleanser, is of men endued with wisdom. Adhering to eternal Truth, one should bathe in the Tirtha called Manasa, which is unfathomable (for its depth), stainless, and pure, and which has Truth for its waters and the understanding for its lake. 4 The fruits in the form of cleansing,
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that one acquires by bathing in that Tirtha, are freedom from cupidity, sincerity, truthfulness, mildness (of behaviour), compassion, abstention from injuring any creature, self-restraint, and tranquillity. Those men that are freed from attachments, that are divested of pride, that transcend all pairs of opposites (such as pleasure and pain, praise and blame, heat and cold, etc.), that have no spouses and children and houses and gardens, etc., that are endued with purity, and that subsist upon the alms given to them by others, are regarded as Tirthas. He who is acquainted with the truths of all things and who is freed from the idea of meum, is said to be the highest Tirtha. 1 In searching the indications of purity, the gaze should ever be directed towards these attributes (so that where these are present, thou mayst take purity to be present, and where these are not, purity also should be concluded to be not). Those persons from whose souls the attributes of Sattwa and Rajas and Tamas have been washed off, they who, regardless of (external) purity and impurity pursue the ends they have proposed to themselves, they who have renounced everything, they who are possessed of omniscience and endued with universal sight, and they who are of pure conduct, are regarded as Tirthas possessing the power of cleansing. That man whose limbs only are wet with water is not regarded as one that is washed. He, on the other hand, is regarded as washed who has washed himself by self-denial. Even such a person is said to be pure both inwardly and outwardly. They who never concern themselves with what is past, they who feel no attachment to acquisitions that are present, indeed, they who are free from desire, are said to be possessed of the highest purity. Knowledge is said to constitute the especial purity of the body. So also freedom from desire, and cheerfulness of mind. Purity of conduct constitutes the purity of the mind. The purity that one attains by ablutions in sacred waters is regarded as inferior. Verily, that purity which arises from knowledge, is regarded as the best. Those ablutions which one performs with a blazing mind in the waters of the knowledge of Brahma in the Tirtha called Manasa, are the true ablutions of those that are conversant with Truth. That man who is possessed of true purity of conduct and who is always devoted to the preservation of a proper attitude towards all, indeed, he who is possessed of (pure) attributes and merit, is regarded as truly pure. These that I have mentioned have been said to be the Tirthas that inhere to the body. Do thou listen to me as I tell thee what those sacred Tirthas are that are situate on the earth also. Even as especial attributes that inhere to the body have been said to be sacred, there are particular spots on earth as well, and particular waters, that are regarded as sacred. By
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reciting the names of the Tirthas, by performing ablutions there, and by offering oblations to the Pitris in those places, one's sins are washed off. Verily, those men whose sins are thus washed off succeed in attaining to heaven when they leave this world. In consequence of their association with persons that are righteous, through the especial efficacy of the earth itself of those spots and of particular waters, there are certain portions of the earth that have come to be regarded as sacred. The Tirthas of the mind are separate and distinct from those of the earth. That person who bathes in both attains to success without any delay. As strength without exertion, or exertion without strength can never accomplish anything, singly, and as these, when combined, can accomplish all things, even so one that becomes endued with the purity that is contributed by the Tirthas in the body as also by that which is contributed by the Tirthas on the earth, becomes truly pure and attains to success. That purity which is derived from both sources is the best.'"

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Footnotes

221:3 The word Tirtha as already explained (in the Santi Parva) means a sacred water. There can be no Tirtha without water, be it a river, a lake, or even a well. Bhishma, however, chooses to take the word in a different sense.
221:4 The language is figurative. By Manasa is not meant the trans-Himalayan lake of that name, which to this day is regarded as highly sacred and draws numerous pilgrims from all parts of India. The word is used to signify the Soul. It is fathomless in consequence of nobody being able to discover its origin. It is pure and stainless by nature. It p. 222 is represented here as having Truth for its waters and the Understanding for its lake. Probably, what is meant by this is that the Understanding, containing the waters of Truth, forms a part of this Tirtha as the lakes of Pushkara form a part of the Tirtha called by that name.
222:1 Once freed from the idea of meum implies him who identifies himself with all creatures; him, that is, in whom the idea of self has been extinguished.

 

 

Book 13
Chapter 109

 

 

 

1 [y]
      sarveṣām eva varṇānāṃ mlecchānāṃ ca pitāmaha
      upavāse matir iyaṃ kāraṇaṃ ca na vidmahe
  2 brahmakṣatreṇa niyamāś cartavyā iti naḥ śrutam
      upavāse kathaṃ teṣāṃ kṛtyam asti pitāmaha
  3 niyamaṃ copavāsānāṃ sarveṣāṃ brūhi pārthiva
      avāpnoti gatiṃ kāṃ ca upavāsaparāyaṇaḥ
  4 upavāsaḥ paraṃ puṇyam upavāsaḥ parāyaṇam
      upoṣyeha naraśreṣṭha kiṃ phalaṃ pratipadyate
  5 adharmān mucyate kena dharmam āpnoti vai katham
      svargaṃ puṇyaṃ ca labhate kathaṃ bharatasattama
  6 upoṣya cāpi kiṃ tena pradeyaṃ syān narādhipa
      dharmeṇa ca sukhān arthāṁl labhed yena bravīhi tam
  7 [v]
      evaṃ bruvāṇaṃ kaunteyaṃ dharmajñaṃ dharmatattvavit
      dharmaputram idaṃ vākyaṃ bhīṣmaḥ śāṃtanavo 'bravīt
  8 idaṃ khalu mahārāja śrutam āsīt purātanam
      upavāsavidhau śreṣṭhā ye guṇā bharatarṣabha
  9 prājāpatyaṃ hy aṅgirasaṃ pṛṣṭavān asmi bhārata
      yathā māṃ tvaṃ tathaivāhaṃ pṛṣṭavāṃs taṃ tapodhanam
  10 praśnam etaṃ mayā pṛṣṭo bhagavān agnisaṃbhavaḥ
     upavāsavidhiṃ puṇyam ācaṣṭa bharatarṣabha
 11 [angiras]
     brahmakṣatre trirātraṃ tu vihitaṃ kurunandana
     dvis trirātram athaivātra nirdiṣṭaṃ puruṣarṣabha
 12 vaiśyaśūdrau tu yau mohād upavāsaṃ prakurvate
     trirātraṃ dvis trirātraṃ vā tayoḥ puṣṭir na vidyate
 13 caturtha bhakta kṣapaṇaṃ vaiśyaśūdre vidhīyate
     trirātraṃ na tu dharmajñair vihitaṃ brahmavādibhiḥ
 14 pañcamyāṃ caiva ṣaṣṭhyāṃ ca paurṇamāsyāṃ ca bhārata
     kṣamāvān rūpasaṃpannaḥ śrutavāṃś caiva jāyate
 15 nānapatyo bhavet prājño daridro vā kadā cana
     yajiṣṇuḥ pañcamīṃ ṣaṣṭhīṃ kṣaped yo bhojayed dvijān
 16 aṣṭamīm atha kaunteya śuklapakṣe caturdaṣīm
     upoṣya vyādhirahito vīryavān abhijāyate
 17 mārgaśīrṣaṃ tu yo māmam ekabhaktena saṃkṣipet
     bhojayec ca dvijān bhaktyā sa mucyed vyādhikilbiṣaiḥ
 18 sarvakalyāṇa saṃpūrṇaḥ sarvauṣadhisamanvitaḥ
     kṛṣibhāgī bahudhano bahuputrāś ca jāyate
 19 pauṣa māsaṃ tu kaunteya bhaktenaikena yaḥ kṣapet
     subhago darśanīyaś ca yaśobhāgī ca yājate
 20 pitṛbhakto māghamāsam ekabhaktena yaḥ kṣapet
     śrīmat kule jñātimadhye sa mahattvaṃ prapadyate
 21 bhaga daivaṃ tu yo māsam ekabhaktena yaḥ kṣapet
     strīṣu vallabhatāṃ yāti vāśyāś cāsya bhavanti tāḥ
 22 caitraṃ tu niyato māsam ekabhaktena yaḥ kṣapet
     suvarṇamaṇimuktāḍhye kule mahati jāyate
 23 nistared ekabhaktena vaiśākhaṃ yo jitendriyaḥ
     naro vā yadi vā nārī jñātīnāṃ śreṣṭhatāṃ vrajet
 24 jyeṣṭhā mūlaṃ tu yo māsam ekabhaktena saṃkṣapet
     aiśvaryam atulaṃ śreṣṭhaṃ pumān strī vābhijāyate
 25 āṣāḍham ekabhaktena sthitvā māsam atandritaḥ
     bahu dhānyo bahudhano bahuputraś ca jāyate
 26 śrāvaṇaṃ niyato māsam ekabhaktena yaḥ kṣapet
     yatra tatrābhiṣekeṇa yujyate jñātivardhanaḥ
 27 prauṣṭha padaṃ tu yo māsam ekāhāro bhaven naraḥ
     dhanāḍyaṃ sphītam acalam aiśvaryaṃ pratipadyate
 28 tathaivāśvayujaṃ māsam ekabhaktena yaḥ kṣapet
     prajāvān vāhanāḍhyaś ca bahuputraś ca jāyate
 29 kārttikaṃ tu naro māsaṃ yaḥ kuryād ekabhojanam
     śūraś ca bahubhāryaś ca kīrtimāṃś caiva jāyate
 30 iti māsā naravyāghra kṣapatāṃ karikīrtitāḥ
     tithīnāṃ niyamā ye tu śṛṇu tān api pārthiva
 31 pakṣe pakṣe gate yas tu bhaktam aśnāti bhārata
     gavāḍhyo bahuputraś ca dīrghāyuś ca sa jāyate
 32 māsi māsi trirātrāṇi kṛtvā varṣāṇi dvādaśa
     gaṇādhipatyaṃ prāpnoti niḥ sapatnam anāvilam
 33 ete tu niyamāḥ sarve kartavyāḥ śarado daśa
     dve cānye bharataśreṣṭha pravṛttim anuvartatā
 34 yas tu prātas tathā sāyaṃ bhuñjāno nāntarā pibet
     ahiṃsā nirato nityaṃ juhvāno jātavedasam
 35 ṣaḍbhiḥ sa varṣair nṛpate sidhyate nātra saṃśayaḥ
     agniṣṭomasya yajñasya phalaṃ prāpnoti mānavaḥ
 36 adhivāse so 'psarasāṃ nṛtyagītavinādite
     taptakāñcanavarṇābhaṃ vimānam adhirohati
 37 pūrṇaṃ varṣasahasraṃ tu brahmaloke mahīyate
     tat kṣayād iha cāgamya māhātmyaṃ pratipadyate
 38 yas tu saṃvatsaraṃ pūrṇam ekāhāro bhaven naraḥ
     atirātrasya yajñasya saphalaṃ samupāśnute
 39 daśavarṣasahasrāṇi svarge ca sa mahīyate
     tat kṣayād iha cāgamya māhātmyaṃ pratipadyate
 40 yas tu saṃvatsaraṃ pūrṇaṃ caturthaṃ bhaktam aśnute
     ahiṃsā nirato nityaṃ satyavāṅ niyatendriyaḥ
 41 vājapeyasya yajñasya phalaṃ vai samupāśnute
     triṃśadvarṣasahasrāṇi svarge ca sa mahīyate
 42 ṣaṣṭhe kāle tu kaunteya naraḥ saṃvatsaraṃ kṣapet
     aśvamedhasya yajñasya phalaṃ prāpnoti mānavaḥ
 43 cakravāka prayuktena vimānena sa gacchati
     catvāriṃśat sahasrāṇi varṣāṇāṃ divi modate
 44 aṣṭamena tu bhaktena jīvan saṃvatsaraṃ nṛpa
     gavāmayasya yajñasya phalaṃ prāpnoti mānavaḥ
 45 haṃsasārasayuktena vimānena sa gacchati
     pañcāśataṃ sahasrāṇi varṣāṇāṃ divi modate
 46 pakṣe pakṣe gate rājan yo 'śnīyād varṣam eva tu
     ṣaṇ māsānaśanaṃ tasya bhagavān aṅgirābravīt
     ṣaṣṭiṃ varṣasahasrāṇi divam āvasate ca saḥ
 47 vīṇānāṃ vallakīnāṃ ca veṇūnāṃ ca viśāṃ pate
     sughoṣair madhuraiḥ śabdaiḥ suptaḥ sa pratibodhyate
 48 saṃvatsaram ihaikaṃ tu māsi māsi pibet payaḥ
     phalaṃ viśvajitas tāta prāpnoti sa naro nṛpa
 49 siṃhavyāghra prayuktena vimānena sa gacchati
     saptatiṃ ca sahasrāṇi varṣāṇāṃ divi modate
 50 māhād ūrdhvaṃ naravyāghra nopavāso vidhīyate
     vidhiṃ tv anaśanasyāhuḥ pārtha dharmavido janāḥ
 51 anārto vyādhirahito gacched anaśanaṃ tu yaḥ
     pade pade yajñaphalaṃ sa prāpnoti na saṃśayaḥ
 52 divaṃ haṃsaprayuktena vimānena sa gacchati
     śataṃ cāpsarasaḥ kanyā ramayanty api taṃ naram
 53 ārto vā vyādhito vāpi gacched anaśanaṃ tu yaḥ
     śataṃ varṣasahasrāṇāṃ modate divi sa prabho
     kāñcīnūpuraśabdena suptaś caiva prabodhyate
 54 sahasrahaṃsa saṃyukte vimāne somavarcasi
     sa gatvā strīśatākīrṇe ramate bharatarṣabha
 55 kṣīṇasyāpyāyanaṃ dṛṣṭaṃ kṣatasya kṣatarohaṇam
     vyādhitasyauṣadha grāmaḥ kruddhasya ca prasādanam
 56 duḥkhitasyārthamānābhyāṃ dravyāṇāṃ pratipādanam
     na caite svargakāmasya rocante sukhamedhasaḥ
 57 ataḥ sa kāmasaṃyukto vimāne hemasaṃnibhe
     ramate strī śatākīrṇe puruṣo 'laṃ kṛtaḥ śubhe
 58 svasthaḥ saphalasaṃkalpaḥ sukhī vigatakalmaṣaḥ
     anaśnan deham utsṛjya phalaṃ prāpnoti mānavaḥ
 59 bālasūryapratīkāśe vimāne hemavarcasi
     vaiḍūrya muktā khacite vīṇā murajanādite
 60 patākā dīpikākīrṇe divyaghaṇṭā ninādite
     strīsahasrānucarite sa naraḥ sukham edhate
 61 yāvanti romakūpāṇi tasya gātreṣu pāṇḍava
     tāvanty eva sahasrāṇi varṣāṇāṃ divi modate
 62 nāsti vedāt paraṃ śāstraṃ nāsti mātṛsamo guruḥ
     na dharmāt paramo lābhas tapo nānaśanāt param
 63 brāhmaṇebhyaḥ paraṃ nāsti pāvanaṃ divi ceha ca
     upavāsais tathā tulyaṃ tapaḥ karma na vidyate
 64 upoṣya vidhivad devās tridivaṃ pratipedire
     ṛṣayaś ca parāṃ siddhim upavāsair avāpnuvan
 65 divyaṃ varṣasahasraṃ hi viśvāmitreṇa dhīmatā
     kṣāntam ekena bhaktena tena virpatvam āgataḥ
 66 cyavano jamadagniś ca vasiṣṭho gautamo bhṛguḥ
     sarva eva divaṃ prāptāḥ kṣamāvanto maharṣayaḥ
 67 idam aṅgirasā pūrvaṃ maharṣibhyaḥ pradarśitam
     yaḥ pradarśayate nityaṃ na sa duḥkham avāpnute
 68 imaṃ tu kaunteya yathākramaṃ vidhiṃ; pravartitaṃ hy aṅgirasā maharṣiṇā
     paṭheta yo vai śṛṇuyāc ca nityadā; na vidyate tasya narasya kilbiṣam
 69 vimucyate cāpi sa sarvasaṃkarair; na cāsya doṣair abhibhūyate manaḥ
     viyonijānāṃ ca vijānate rutaṃ; dhruvāṃ ca kīrtiṃ labhate narottamaḥ

 

 

SECTION CIX

"Yudhishthira said, 'It behoveth thee, O grandsire, to tell me what are the highest, the most beneficial, and the most certain fruit of all hinds of fasts k this world.'
"Bhishma said, 'Listen, O king, to what was sung by the Self-born himself and by accomplishing which a person, without doubt, attains to the highest happiness. That man who fasts on the twelfth day of the moon in the month called Margasirsha and worships Krishna as Kesava for the whole day and night, attains to the merit of the Horse-sacrifice and becomes cleansed of all his sins. He who; after the same manner, fasts on the twelfth day of the moon in the month of Pausha and worships Krishna as Narayana, for the whole day and night, attains to the merits of the Vajapeya sacrifice and the highest success. He who fasts on the twelfth day of the moon in the month of Magha and worships Krishna as Madhava, for the whole day and night, attains to the merits of the Rajasuya sacrifice, and rescues his own race (from misery). 1 He who fasts on the twelfth day of the moon in the month of Phalguna and worships Krishna as Govinda, for the whole day and night, attains to the merit of the Atiratra sacrifice and goes to the region of Soma. He who fasts on the twelfth day of the moon in the month of Chaitra and worship Krishna as Vishnu, for the whole day and night, attains to the merit of the Pundarika sacrifice and proceeds to the region of the deities.
p. 224
[paragraph continues] By observing a similar fast on the twelfth day of the month of Vaisakha and worshipping Krishna as the slayer of Madhu for the whole day and night, one attains to the merits of the Agnishtoma sacrifice and proceeds to the region of Soma. By observing a fast on the twelfth lunar day in the month of Jyaishtha and worshipping Krishna as him who had (in Vali's sacrifice) covered the universe with three steps of his, one attains to the merits of the Gomedha sacrifice and sports with the Apsaras in great happiness. By observing a fast on the twelfth day of the moon in the month of Ashadha and worshipping Krishna as the dwarf (who beguiled the Asura king Vali), one attains to the merits of the Naramedha 1 sacrifice and sports in happiness with the Apsaras. By observing a fast for the twelfth lunar day of the month Sravana and worshipping Krishna for day and night as Sridhara, one attains to the merits of the sacrifice called Panchayajna and acquires a beautiful car in Heaven whereon he sports in joy. By observing a fast on the twelfth day of the moon in the month of Bhadrapada and worshipping Krishna as Hrishikesa for the whole day and night, one attains to the merits of the Sautramani sacrifice and becomes cleansed of all sins. By observing a fast for the twelfth day of the moon in the month of Aswin and worship-ping Krishna as Padmanabha, one attains without doubt, to the merits of the sacrifice in which a thousand kine are given away. By observing a fast for the twelfth day of the moon in the month of Kartika and worshipping Krishna as Damodara, one attains, without doubt, to the combined merits of all the sacrifices. He who, in this way, adores Krishna for a whole year as Pundarikaksha, acquires the power of recollecting the incidents of his past births and wins much wealth in gold. Similarly, he who worships Krishna every day as Upendra attains to identity with him. After Krishna has been worshipped in this way, one should, at the conclusion of one's vow, feed a number of Brahmanas or make gifts unto them of ghee. The illustrious Vishnu, that ancient Being, has himself said that there is no fast that possesses merits superior to what attach to fast of this kind.'"

 

Book 13
Chapter 110

 

 

 

1 [y]
      pitāmahena vidhivad yajñā proktā mahātmanā
      guṇāś caiṣāṃ yathātattvaṃ pretya ceha ca sarvaśaḥ
  2 na te śakyā daridreṇa yajñāḥ prāptuṃ pitāmaha
      bahūpakaraṇā yajñā nānāsaṃbhāravistarāḥ
  3 pārthivai rājaputrair vā śakyāḥ prāptuṃ pitāmaha
      nārthanyūnair avaguṇair ekātmabhir asaṃhataiḥ
  4 yo daridrair api vidhiḥ śakyaḥ prāptuṃ sadā bhavet
      tulyo yajñaphalair etais tan me brūhi pitāmaha
  5 [bh]
      idam aṅgirasā proktam upavāsaphalātmakam
      vidhiṃ yajñaphalais tulyaṃ tan nibodha yudhiṣṭhira
  6 yas tu kalyaṃ tathā sāyaṃ bhuñjāno nāntarā pibet
      ahiṃsā nirato nityaṃ juhvāno jātavedasam
  7 ṣaḍbhir eva tu varṣaiḥ sa sidhyate nātra saṃśayaḥ
      taptakāñcanavarṇaṃ ca vimānaṃ labhate naraḥ
  8 deva strīṇām adhīvāse nṛtyagītaninādite
      prājāpatye vaset padmaṃ varṣāṇām agnisaṃnibhe
  9 trīṇi varṣāṇi yaḥ prāśet satataṃ tv ekabhojanam
      dharmapatnī rato nityam agniṣṭoma phalaṃ labhet
  10 dvitīye divase yas tu prāśnīyād ekabhojanam
     sadā dvādaśa māsāṃs tu juhvāno jātavedasam
     yajñaṃ bahu suvarṇaṃ vā vāsava priyam āharet
 11 satyavāg dānaśīlaś ca brahmaṇyaś cānasūyakaḥ
     kṣānto dānto jitakrodhaḥ sa gacchati parāṃ gatim
 12 pāṇḍurābhrapratīkāśe vimāne haṃsalakṣaṇe
     dve samāpte tataḥ padme so 'psarobhir vaset saha
 13 tṛtīye divase yas tu prāśnīyād ekabhojanam
     sadā dvādaśa māsāṃs tu juhvāno jātavedasam
 14 atirātrasya yajñasya phalaṃ prāpnoty anuttamam
     mayūrahaṃsasaṃyuktaṃ vimānaṃ labhate naraḥ
 15 saptarṣīṇāṃ sadā loke so 'psarobhir vaset saha
     nivartanaṃ ca tatrāsya trīṇi padmāni vai viduḥ
 16 divase yaś caturhe tu prāśnīyād ekabhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 17 vājapeyasya yajñasya phalaṃ prāpnoty anuttamam
     indra kanyābhirūḍhaṃ ca vimānaṃ labhate naraḥ
 18 sagarasya ca paryante vāsavaṃ lokam āvaset
     devarājasya ca krīḍāṃ nityakālam avekṣate
 19 divase pañcame yas tu prāśnīyād ekabhojanam
     sadā dvādaśa māsāṃs tu juhvāno jātavedasam
 20 alubdhaḥ satyavādī ca brahmaṇyaś cāvihiṃsakaḥ
     anasūyur apāpastho dvādaśāha phalaṃ labhet
 21 jāmbūnadamayaṃ divyaṃ vimānaṃ haṃsalakṣaṇam
     sūryamālā samābhāsam ārohet pāṇḍuraṃ gṛham
 22 āvartanāni catvāri tathā padmāni dvādaśa
     śarāgniparimāṇaṃ ca tatrāsau vasate sukham
 23 divase yas tu ṣaṣṭhe vai muniḥ prāśeta bhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 24 sadā triṣavaṇa snāyī brahma cāry anasūyakaḥ
     gavāmayasya yajñasya phalaṃ prāpnoty anuttamam
 25 agnijvālā samābhāsaṃ haṃsabarhiṇa sevitam
     śātakumbhamayaṃ yuktaṃ sādhayed yānam uttamam
 26 tathaivāpsarasām aṅke prasuptaḥ pratibudhyate
     nūpurāṇāṃ ninādena mekhalānāṃ ca nisvanaiḥ
 27 koṭīsahasraṃ varṣāṇāṃ trīṇi koṭiśatāni ca
     padmāny aṣṭādaśa tathā patāke dve tathaiva ca
 28 ayutāni ca pañcāśad ṛkṣacarma śatasya ca
     lomnāṃ pramāṇena samaṃ brahmaloke mahīyate
 29 divase saptame yas tu prāśnīyād ekabhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 30 sarasvatīṃ gopayāno brahmacaryaṃ samācaran
     sumanovarṇakaṃ caiva madhu māṃsaṃ ca varjayet
 31 puruṣo marutāṃ lokam indralokaṃ ca gacchati
     tatra tatra ca siddhārtho devakanyābhir uhyate
 32 phalaṃ bahu suvarṇasya yajñasya labhate naraḥ
     saṃkhyām atiguṇāṃ cāpi teṣu lokeṣu modate
 33 yas tu saṃvatsaraṃ kṣānto bhuṅkte 'hany aṣṭame naraḥ
     devakāryaparo nityaṃ juhvāno jātavedasam
 34 pauṇḍarīkasya yajñasya phalaṃ prāpnoty anuttamam
     padmavarṇanibhaṃ caiva vimānam adhirohati
 35 kṛṣṇāḥ kanakagauryaś ca nāryaḥ śyāmās tathāparāḥ
     vayo rūpavilāsinyo labhate nātra saṃśayaḥ
 36 yas tu saṃvatsaraṃ bhuṅkte navame navame 'hani
     sadā dvādaśa māsān vai juhvāno jātavedasam
 37 aśvamedhasya yajñasya phalaṃ prāpnoti mānavaḥ
     puṇḍarīkaprakāśaṃ ca vimānaṃ labhate naraḥ
 38 dīptasūryāgnitejobhir divyamālābhir eva ca
     nīyate rudra kanyābhiḥ so 'ntarikṣaṃ sanātanam
 39 aṣṭādaśasahasrāṇi varṣāṇāṃ kalpam eva ca
     koṭīśatasahasraṃ ca teṣu lokeṣu modate
 40 yas tu saṃvatsaraṃ bhuṅkte daśāhe vai gate gate
     sadā dvādaśa māsān vai juhvāno jātavedasam
 41 brahma kanyā niveśe ca sarvabhūtamanohare
     aśvamedha sahasrasya phalaṃ prāpnoty anuttamam
 42 rūpavatyaś ca taṃ kanyā ramayanti sadā naram
     nīlotpalanibhair varṇai raktotpalanibhais tathā
 43 vimānaṃ maṇḍalāvartam āvarta gahanāvṛtam
     sāgarormi pratīkāśaṃ sādhayed yānam uttamam
 44 vicitramaṇimālābhir nāditaṃ śaṅkhapuṣkaraiḥ
     sphāṭikair vajrasāraiś ca stambhaiḥ sukṛtavedikam
     ārohati mahad yānaṃ haṃsasārasavāhanam
 45 ekādaśe tu divase yaḥ prāpte prāśate haviḥ
     sadā dvādaśa māsān vai juhvāno jātavedasam
 46 parastriyo nābhilaṣed vācātha manasāpi vā
     anṛtaṃ ca na bhāṣeta mātāpitroḥ kṛte 'pi vā
 47 abhigacchen mahādevaṃ vimānasthaṃ mahābalam
     svayambhuvaṃ ca paśyeta vimānaṃ samupasthitam
 48 kumāryaḥ kāñcanābhāsā rūpavatyo nayanti tam
     rudrāṇāṃ tam adhīvāsaṃ divi divyaṃ manoharam
 49 varṣāṇy aparimeyāni yugāntam api cāvaset
     koṭīśatasahasraṃ ca daśakoṭiśatāni ca
 50 rudraṃ nityaṃ praṇamate devadānava saṃmatam
     sa tasmai darśanaṃ prāpto divase divase bhavet
 51 divase dvādaśe yas tu prāpte vai prāśate haviḥ
     sadā dvādaśa māsān vai sarvamedha phalaṃ labhet
 52 ādityair dvādaśais tasya vimānaṃ saṃvidhīyate
     maṇimuktā pravālaiś ca mahārhair upaśobhitam
 53 haṃsamālā parikṣiptaṃ nāgavīthī samākulam
     mayūraiś cakravākaiś ca kūjadbhir upaśobhitam
 54 aṭṭair mahadbhiḥ saṃyuktaṃ brahmaloke pratiṣṭhitam
     nityam āvasate rājan naranārī samāvṛtam
     ṛṣir evaṃ mahābhāgas tv aṅgirāḥ prāha dharmavit
 55 trayodaśe tu divase yaḥ prāpte prāśate haviḥ
     sadā dvādaśa māsān vai deva satra phalaṃ labhet
 56 raktapadmodayaṃ nāma vimānaṃ sādhayen naraḥ
     jātarūpaprayuktaṃ ca raktasaṃcaya bhūṣitam
 57 devakanyābhir ākīrṇaṃ divyābharaṇabhūṣitam
     puṇyagandhodayaṃ divyaṃ vāyavyair upaśobhitam
 58 tatra śaṅkupatākaṃ ca yugāntaṃ kalpam eva ca
     ayutāyutaṃ tathā padmaṃ samudraṃ ca tathā vaset
 59 gītagandharvaghoṣaiś ca bherī paṇavanisvanaiḥ
     sadā pramuditas tābhir devakanyābhir īḍyate
 60 caturdaśe tu divase yaḥ pūrṇe prāśate haviḥ
     sadā dvādaśa māsān vai mahāmedha phalaṃ labhet
 61 anirdeśya vayo rūpā devakanyāḥ svalaṃkṛtāḥ
     mṛṣṭataptāṅgada dharā vimānair anuyānti tam
 62 kalahaṃsavinirghoṣair nūpurāṇāṃ ca nisvanaiḥ
     kāñcīnāṃ ca samutkarṣais tatra tatra vibodhyate
 63 devakanyā nivāse ca tasmin vasati mānavaḥ
     jāhnavī vālukākīrṇe pūrṇaṃ saṃvatsaraṃ nara
 64 yas tu pakṣe gate bhuṅkte ekabhaktaṃ jitendriyaḥ
     sadā dādaśa māsāṃs tu juhvāno jātavedasam
     rājasūya sahasrasya phalaṃ prāpnoty anuttamam
 65 yānam ārohate nityaṃ haṃsabarhiṇa sevitam
     maṇimaṇḍalakaiś citrajātarūpasamāvṛtam
 66 divyābharaṇaśobhābhir varastrībhir alaṃkṛtam
     ekastambhaṃ caturdvāraṃ sapta bhaumaṃ sumaṅgalam
     vaijayantī sahasraiś ca śobhitaṃ gītanisvanaiḥ
 67 divyaṃ divyaguṇopetaṃ vimānam adhirohati
     maṇimuktā pravālaiś ca bhūṣitaṃ vaidyuta prabham
     vased yugasahasraṃ ca khaḍgakuñjaravāhanaḥ
 68 ṣoḍaśe divase yas tu saṃprāpte prāśate haviḥ
     sadā dvādaśa māsān vai somayajñaphalaṃ labhet
 69 somakanyā nivāseṣu so 'dhyāvasati nityadā
     saumya gandhānuliptaś ca kāmacāragatir bhavet
 70 sudarśanābhir nārībhir madhurābhis tathaiva ca
     arcyate vai vimānasthaḥ kāmabhogaiś ca sevyate
 71 phalaṃ padmaśataprakhyaṃ mahākalpaṃ daśādhikam
     āvartanāni catvāri sāgare yāty asau naraḥ
 72 divase sapta daśame yaḥ prāpte prāśate haviḥ
     sadā dvādaśa māsān vai juhvāno jātavedasam
 73 sthānaṃ vāruṇam aindraṃ ca raudraṃ caivādhigacchati
     mārutauśanase caiva brahmalokaṃ ca gacchati
 74 tatra daivatakanyābhir āsanenopacaryate
     bhūr bhuvaṃ cāpi deva rṣiṃ viśvarūpam avekṣate
 75 tatra devādhidevasya kumāryo ramayanti tam
     dvātriṃśad rūpadhāriṇyo madhurāḥ samalaṃkṛtāḥ
 76 candrādityāv ubhau yāvad gagane carataḥ prabho
     tāvac caraty asau vīraḥ sudhāmṛtarasāśanaḥ
 77 aṣṭādaśe tu divase prāśnīyād ekabhojanam
     sadā dvādaśa māsān vai sapta lokān sa paśyati
 78 rathaiḥ sanandighoṣaiś ca pṛṣṭhataḥ so 'nugamyate
     devakanyādhirūḍhais tu bhrājamānaiḥ svalaṃkṛtaiḥ
 79 vyāghrasiṃhaprayuktaṃ ca meghasvananināditam
     vimānam uttamaṃ divyaṃ susukhī hy adhirohati
 80 tatra kalpasahasraṃ sa kāntābhiḥ saha modate
     sudhā rasaṃ ca bhuñjīta amṛtopamam uttamam
 81 ekonaviṃśe divase yo bhuṅkte ekabhojanam
     sadā dvādaśa māsān vai sapta lokān sa paśyati
 82 uttamaṃ labhate sthānam apsarogaṇasevitam
     gandharvair upagītaṃ ca vimānaṃ sūryavarcasam
 83 tatrāmara varastrībhir modate vigatajvaraḥ
     divyāmbara dharaḥ śrīmān ayutānāṃ śataṃ samāḥ
 84 pūrṇe 'tha divase viṃśe yo bhuṅkte hy ekabhojanam
     sadā dvādaśa māsāṃs tu satyavādī dhṛtavrataḥ
 85 amāṃsāśī brahma cārī sarvabhūtahite rataḥ
     sa lokān vipulān divyān ādityānām upāśnute
 86 gandharvair apsarobhiś ca divyamālyānulepanaiḥ
     vimānaiḥ kāñcanair divyaiḥ pṛṣṭhataś cānugamyate
 87 ekaviṃśe tu divase yo bhuṅkte hy ekabhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 88 lokam auśanasaṃ divyaṃ śakra lokaṃ ca gacchati
     aśvinor marutāṃ caiva sukheṣv abhirataḥ sadā
 89 anabhijñaś ca duḥkhānāṃ vimānavaram āsthitaḥ
     sevyamāno varastrībhiḥ krīḍaty amaravat prabhuḥ
 90 dvāviṃśe divase prāpte yo bhuṅkte hy ekabhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 91 dhṛtimān ahiṃsā nirataḥ satyavāg anasūyakaḥ
     lokān vasūnām āpnoti divākarasamaprabhaḥ
 92 kāmacārī sudhā hāro vimānavaram āsthitaḥ
     ramate devakanyābhir divyābharaṇabhūṣitaḥ
 93 trayoviṃśe tu divase prāśed yas tv ekabhojanam
     sadā dvādaśa māsāṃs tu mitāhāro jitendriyaḥ
 94 vāyor uśanasaś caiva rudra lokaṃ ca gacchati
     kāmacārī kāmagamaḥ pūjyamāno 'psarogaṇaiḥ
 95 anekaguṇaparyantaṃ vimānavaram āsthitaḥ
     ramate devakanyābhir divyābharaṇabhūṣitaḥ
 96 caturviṃśe tu divase yaḥ prāśed ekabhojanam
     sadā dvādaśa māsān vai juhvāno jātavedasam
 97 ādityānām adhīvāse modamāno vasec ciram
     divyamālyāmbaradharo divyagandhānulepanaḥ
 98 vimāne kāñcane divye haṃsayukte manorame
     ramate devakanyānāṃ sahasrair ayutais tathā
 99 pañcaviṃśe tu divase yaḥ prāśed ekabhojanam
     sadā dvādaśa māsāṃs tu puṣkalaṃ yānam āruhet
 100 siṃhavyāghra prayuktaiś ca meghasvananināditaiḥ
    rathaiḥ sa nandighoṣaiś ca pṛṣṭhataḥ so 'nugamyate
101 devakanyā samārūḍhai rājatair vimalaiḥ śubhaiḥ
    vimānam uttamaṃ divyam āsthāya sumanoharam
102 tatra kalpasahasraṃ vai vasate strī śatāvṛte
    sudhā rasaṃ copajīvann amṛtāv upamam uttamam
103 ṣaḍviṃśe divase yas tu prāśnīyād ekabhojanam
    sadā dvādaśa māsāṃs tu niyato niyatāśanaḥ
104 jitendriyo vītarāgo juhvāno jātavedasam
    sa prāpnoti mahābhāgaḥ pūmyamāno 'psarogaṇaiḥ
105 saptānāṃ marutāṃ lokān vasūnāṃ cāpi śo 'śnute
    vimāne sphāṭike divye sarvaratnair alaṃkṛte
106 gandharvair apsarobhiś ca pūjyamānaḥ pramodate
    dve yugānāṃ sahasre tu divye divyena tejasā
107 saptaviṃśe tu divase yaḥ prāśed ekabhojanam
    sadā dvādaśa māsāṃs tu juhvāno jātavedasam
108 phalaṃ prāpnoti vipulaṃ devaloke ca pūjyate
    amṛtāśī vasaṃs tatra sa vitṛptaḥ pramodate
109 devarṣicaritaṃ rājan rājarṣibhir adhiṣṭhitam
    adhyāvasati divyātmā vimānavaram āsthitaḥ
110 strībhir mano'bhirāmābhī ramamāṇo madotkaṭaḥ
    yugakaklpa sahasrāṇi trīṇy āvasati vai sukham
111 yo 'ṣṭāviṃśe tu divase prāśnīyād ekabhojanam
    sadā dvādaśa māsāṃs tu jitātmā vijitendriyaḥ
112 phalaṃ devarṣicaritaṃ vipulaṃ samupāśnute
    bhogavāṃs tejasā bhāti sahasrāṃśur ivāmalaḥ
113 sukumāryaś ca nāryas taṃ ramamāṇāḥ suvarcasaḥ
    pīnastanoru jaghanā divyābharaṇabhūṣitāḥ
114 ramayanti manaḥkāntā vimāne sūryasaṃnibhe
    sarvakāmagame divye kalpāyuta śataṃ samāḥ
115 ekonatriṃśe divase yaḥ prāśed ekabhojanam
    sadā dvādaśa māsān vai satyavrataparāyaṇaḥ
116 tasya lokāḥ śubhā divyā devarājarṣipūjitāḥ
    vimānaṃ candra śubhābhaṃ divyaṃ samadhigacchati
117 jātarūpamayaṃ yuktaṃ sarvaratnavibhūṣitam
    apsarogaṇasaṃpūrṇaṃ gandharvair abhināditam
118 tatra cainaṃ śubhā nāryo divyābharaṇabhūṣitāḥ
    mano'bhirāmā madhurā ramayanti madotkaṭāḥ
119 bhogavāṃs tejasā yukto vaiśvānarasamaprabhaḥ
    divyo divyena vapuṣā bhrājamāna ivāmaraḥ
120 vasūnāṃ marutāṃ caiva sādhyānām aśvinos tathā
    rudrāṇāṃ ca tathā lokān brahmalokaṃ ca gacchati
121 yas tu māse gate bhuṅkte ekabhaktaṃ śamātmakaḥ
    sadā dvādaśa māsān vai brahmalokam avāpnuyāt
122 sudhā rasakṛtāhāraḥ śrīmān sarvamanoharaḥ
    tejasā vapuṣā lakṣmyā bhrājate raśmivān iva
123 divyamālyāmbaradharo divyagandhānulepanaḥ
    sukheṣv abhirato yogī duḥkhānām avijānakaḥ
124 svayaṃprabhābhir nārībhir vimānastho mahīyate
    rudra devarṣikanyābhiḥ satataṃ cābhipūjyate
125 nānāvidha surūpābhir nānā rāgābhir eva ca
    nānā madhurabhāṣābhir nānā ratibhir eva ca
126 vimāne nagarākāre sūryavat sūryasaṃnibhe
    pṛṣṭhataḥ somasaṃkāśe udak caivābhra saṃnibhe
127 dakṣiṇāyāṃ tu raktābhe adhastān nila maṇḍale
    ūrdhvaṃ citrābhisaṃkāśe naiko vasati pūjitaḥ
128 yāvad varṣasahasraṃ tu jambūdvīpe pravarṣati
    tāvat saṃvatsarāḥ proktā brahmalokasya dhīmataḥ
129 vipruṣaś caiva yāvantyo nipatanti nabhastalāt
    varṣāsu varṣatas tāvan nivasaty amaraprabhaḥ
130 māsopavāsī varṣais tu daśabhir svargam uttamam
    maharṣitvam athāsādya sa śarīragatir bhavet
131 munir dānto jitakrodho jitaśiśnodaraḥ sadā
    juhvann agnīṃś ca niyataḥ saṃdhyopāsanasevitā
132 bahubhir niyamair evaṃ māsān aśnāti yo naraḥ
    abhrāvakāśa śīlaś ca tasya vāso nirucyate
133 divaṃ gatvā śarīreṇa svena rājan yathāmaraḥ
    svargaṃ puṇyaṃ yathākāmam upabhuṅkte yathāvidhi
134 eṣa te bharataśreṣṭha yajñānāṃ vidhir uttamaḥ
    vyākhyāto hy ānupūrvyeṇa upavāsaphalātmakaḥ
135 daridrair manujaiḥ pārtha prāpyaṃ yajñaphalaṃ yathā
    upavāsam imaṃ kṛtvā gacchec ca paramāṃ gatim
    devadvijātipūjāyāṃ rato bharatasattama
136 upavāsavidhis tv eṣa vistareṇa prakīrtitaḥ
    niyateṣv apramatteṣu śaucavatsu mahātmasu
137 dambhadroha nivṛtteṣu kṛtabuddhiṣu bhārata
    acaleṣv aprakampeṣu mā te bhūd atra saṃśayaḥ

 

 

SECTION CX

"Vaisampayana said, 'Approaching the Kuru grandsire, venerable in years, viz., Bhishma, who was then lying on his bed of arrows, Yudhishthira possessed of great wisdom put the following question.'
"Yudhishthira said, 'How, O grandsire, does one acquire beauty of form and prosperity and agreeableness of disposition? How, indeed, does
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one become possessed of religious merit and wealth and pleasure? How does one become endued with happiness?'
"Bhishma said, 'In the month of Margasirsha, when the moon comes in conjunction with the asterism called Mula, when his two feet are united with that very asterism, O king, when Rohini is in his calf, when his knee-joints are in Aswini, and his shins are in the two Ashadhas, when Phalguni makes his anus, and Krittika his waist, when his navel is in Bhadrapada, his ocular region in. Revati, and his back on the Dhanishthas, when Anuradha makes his belly, when with his two arms he reaches the Visakhas, when his two hands are indicated by Hasta, when Punarvasu, O king, makes his fingers, Aslesha his nails, when Jyeshtha is known for his neck, when by Sravana is pointed out his ears, and his mouth by Pushya, when Swati is said to constitute his teeth and lips, when Satabhisha is his smile and Magha his nose, when Mrigasiras is known to be in his eye, and Chitra in his forehead, when his head is in Bharani, when Ardra constitutes his hair, O king, the vow called Chandravrata should be commenced. Upon the completion of that vow, gift of ghee should be made unto Brahmanas conversant with the Vedas. As the fruit of that vow, one becomes possessed about knowledge. Indeed, one becomes, in consequence of such a vow, as full (of every blessed attribute) as the moon himself when he is at full.'"

 

Book 13
Chapter 111

 

 

1 [y]
      yad varaṃ sarvatīrthānāṃ tad bravīhi pitāmaha
      yatra vai paramaṃ śaucaṃ tan me vyākhyātum arhasi
  2 [bh]
      sarvāṇi khalu tīrthāni guṇavanti manīṣiṇām
      yat tu tīrthaṃ ca śaucaṃ ca tan me śṛṇu samāhitaḥ
  3 agādhe vimale śuddhe satyatoye dhṛtihrade
      snātavyaṃ mānase tīrthe sattvam ālambya śāśvatam
  4 tīrthaśaucam anarthitvam ārdavaṃ satyam ārjavam
      ahiṃsā sarvabhūtānām ānṛśaṃsyaṃ damaḥ śamaḥ
  5 nirmamā nirahaṃkārā nirdvaṃdvā niṣparigrahāḥ
      śucayas tīrthabhūtās te ye bhaikṣam upabhuñjate
  6 tattvavit tv anahaṃbuddhis tīrthaṃ paramam ucyate
      śaucalakṣaṇam etat te sarvatraivānvavekṣaṇam
  7 rajas tamaḥ sattvam atho yeṣāṃ nirdhautam ātmanaḥ
      śaucāśauce na te saktāḥ svakāryaparimārgiṇaḥ
  8 sara tyāgeṣv abhiratāḥ sarvajñāḥ sarvadarśinaḥ
      śaucena vṛttaśaucārthās te tīrthāḥ śucayaś ca te
  9 nodaka klinnagātras tu snāta ity abhidhīyate
      sa snāto yo damasnātaḥ sa bāhyābhyantaraḥ śuciḥ
  10 atīteṣv anapekṣā ye prāpteṣv artheṣu nirmamāḥ
     śaucam eva paraṃ teṣāṃ yeṣāṃ notpadyate spṛhā
 11 prajñānaṃ śaucam eveha śarīrasya viśeṣataḥ
     tathā niṣ kiṃcanatvaṃ ca manasaś ca prasannatā
 12 vṛttaśaucaṃ manaḥ śaucaṃ tīrthaśaucaṃ paraṃ hitam
     jñānotpannaṃ ca yac chaucaṃ tac chaucaṃ paramaṃ matam
 13 manasātha pradīpena brahma jñānabalena ca
     snātā ye mānase tīrthe tajjñāḥ kṣetrajñadarśinaḥ
 14 samāropitaśaucas tu nityaṃ bhava samanvitaḥ
     kevalaṃguṇa saṃpannaḥ śucir eva naraḥ sadā
 15 śarīrasthāni tīrthāni proktāny etāni bhārata
     pṛthivyāṃ yāni tīrthāni puṇyāni śṛṇu tāny api
 16 yathā śarīrasyoddeśāḥ śucayaḥ parinirmitāḥ
     tathā pṛthivyā bhāgāś ca puṇyāni salilāni ca
 17 prārthanāc caiva tīrthasya snānāc ca pitṛtarpaṇāt
     dhunanti pāpaṃ tīrtheṣu pūtā yānti divaṃ sukham
 18 parigrahāc ca sādhūnāṃ pṛthivyāś caiva tejasā
     atīva puṇyās te bhāgāḥ salilasya ca tejasā
 19 manasaś ca pṛthivyāś ca puṇyatīrthās tathāpare
     ubhayor eva yaḥ snātaḥ sa siddhiṃ śīghram āpnuyāt
 20 yathābalaṃ kriyā hīnaṃ kriyā vā balavarjitā
     neha sādhayate kāryaṃ samāyuktas tu sidhyati
 21 evaṃ śarīraśaucena tīrthaśaucena cānvitāḥ
     tataḥ siddhim avāpnoti dvividhaṃ śaucam uttamam

 

SECTION CXI

"Yudhishthira said, 'O grandsire, O thou that art possessed of great wisdom and conversant with all the scriptures. I desire to know those excellent ordinances in consequence of which mortal creatures have to travel through their rounds of rebirth. What is that conduct by following which, O king, men succeed in attaining to high heaven, and what is that conduct by which one sinks in Hell? When, abandoning the dead body that is as inert as a piece of wood or clod of earth, people proceed to the other world, what are those that follow them thither?'
"Bhishma said, 'Yonder comes the illustrious Vrihaspati of great intelligence! Do thou ask his blessed self. The subject is an eternal mystery. None else is capable of explaining the matter. There is no speaker like Vrihaspati.'
"Vaisampayana said, 'While the son of Pritha and the son of Ganga were thus speaking with each other, there came to that spot from the firmament the illustrious Vrihaspati of cleansed soul. King Yudhishthira, and all others, with Dhritarashtra at their head, stood up and received Vrihaspati with proper honours. Verily, the worship they offered to the
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preceptor of the celestials was excellent. Then Dharma's royal son, Yudhishthira, approaching the illustrious Vrihaspati, asked him the question in proper form, desirous of knowing the truth.'
"Yudhishthira said, 'O illustrious one, thou art conversant with all duties and all the scriptures. Do thou tell me, what is truly the friend of mortal creatures? Is the father, or mother, or son, or preceptor, or kinsmen, or relatives, or those called friends, that may be said to truly constitute the friend of a mortal creature? One goes to the next world, leaving one's dead body that is like a piece of wood or a clod of earth. Who is it that follows him thither?'
"Vrihaspati said, 'One is born alone, O king, and one dies alone; one crosses alone the difficulties one meets with, and one alone encounters whatever misery falls to one's lot. One has really no companion in these acts. The father, the mother, the brother, the son, the preceptor, kinsmen, relatives, and friends, leaving the dead body as if it were a piece of wood or a clod of earth, after having mourned for only a moment, all turn away from it and proceed to their own concerns. Only Righteousness follows the body that is thus abandoned by them all. Hence, it is plain, that Righteousness is the only friend and that Righteousness only should be sought by all. One endued with righteousness would attain to that high end which is constituted by heaven. If endued with unrighteousness, he goes to Hell. Hence, the man of intelligence should always seek to acquire religious merit through wealth won by lawful means. Piety is the one only friend which creatures have in the world hereafter. Let by cupidity, or stupefaction, or compassion, or fear, one destitute of much knowledge is seen to do improper acts, for the sake of even another, his judgment thus stupefied by cupidity. 1 Piety, wealth and pleasure,--these three constitute the fruit of life. One should acquire these three by means of being free from impropriety and sin.'
"Yudhishthira, said, 'I have carefully heard the words spoken by thy illustrious self,--these words that are fraught with righteousness, and that are highly beneficial. I wish now to know of the existence of the body (after death). 2 The dead body of man becomes subtil and unmanifest. It becomes invisible. How is it possible for piety to follow it?'
"Vrihaspati said, 'Earth, Wind, Ether, Water, Light, Mind, Yama (the king of the dead), Understanding, the Soul, as also Day and Night, all together behold as witnesses the merits (and demerits) of all living creatures. With these, Righteousness follows the creature (when dead). 3 When the body becomes bereft of life, skin, bones, flesh, the vital seed, and blood, O thou of great intelligence, leave it at the same time.
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[paragraph continues] Endued with merit (and demerit) Jiva (after the destruction of this body) attains to another. After the attainment by Jiva of that body, the presiding deities of the five elements once more behold as witnesses all his acts good and bad. What else dost thou wish to hear? If endued with righteousness, Jiva enjoys happiness. What other topic, belonging to this or the other world, shall I discourse upon?'
"Yudhishthira said, 'Thy illustrious self has explained how Righteousness follows Jiva. I desire to know how the vital seed is originated.'
"Vrihaspati said, 'The food that these deities, O king, who dwell in the body, viz., Earth, Wind, Ether, Water, Light, and Mind eat, gratifies them. When those five elements become gratified, O monarch, with Mind numbering as their sixth, their vital seed then becomes generated, O thou of cleansed soul! When an act of union takes place between male and female, the vital seed flows out and causes conception. I have thus explained to thee what thou hast asked. What else dost thou wish to hear?'
"Yudhishthira said, 'Thou hast, O illustrious one, said how conception takes place. Do thou explain how the Jiva that takes birth grows (by becoming possessed of body).'
"Vrihaspati said, 'As soon as Jiva enters the vital seed, he becomes overwhelmed by the elements already mentioned. When Jiva becomes disunited therewith, he is said to attain to the other end (viz., death). Endued as Jiva becomes with all those elements, he attains, in consequence thereof, a body. The deities, that preside over those elements behold as witnesses all his acts, good and bad. What else dost thou wish to hear?'
"Yudhishthira said, 'Leaving off skin and bone and flesh, and becoming destitute of all those elements, in what does Jiva reside, O illustrious one, for enjoying and enduring happiness and misery?'
"Vrihaspati said, 'Endued with all his acts, the Jiva quickly enters the vital seed, and utilizing the functional flow of women, takes birth in time, O Bharata. After birth, the Jiva receives woe and death from the messengers of Yama. Indeed, misery and a painful round of rebirth are his inheritance. Endued with life, O king, the Jiva in this world, from the moment of his birth, enjoys and endures his own (previous) acts, depending upon righteousness (and its reverse). If the Jiva, according to the best of his power, follows righteousness from the day of his birth, he then succeeds in enjoying, when reborn, happiness without interruption. If, on the other hand, without following righteousness without interruption, he acts sinfully, he reaps happiness at first as the reward of his righteousness and endures misery after that. Endued with unrighteousness, the Jiva has to go to the dominions of Yama and suffering great misery there, he has to take birth in an intermediate order of being, 1 Listen to me as I tell thee what the different acts are by doing which
p. 228
the diva, stupefied by folly, has to take birth in different orders of being, as declared in the Vedas, the scriptures, and the (sacred) histories. Mortals have to go to the frightful regions of Yama. In those regions, O king, there are places that are fraught with every merit and that are worthy on that account of being the abodes of the very deities. There are, again, places in those regions that are worse than those which are inhabited by animals and birds. Indeed, there are spots of these kinds in the abode of Yama which (so far as its happier regions are concerned) is equal to the region of Brahman himself in merits. Creatures, bound by their acts, endure diverse kinds of misery. I shall, after this, tell thee what those acts and dispositions are in consequence of which a person obtains to an end that is fraught with great misery and terror. If a regenerate person, having studied the four Vedas, becomes stupefied by folly and accepts a gift from a fallen man, he has then to take birth in the asinine order. He has to live as an ass for five and ten years. Casting off his asinine form, he has next to take birth as an ox, in which state he has to live for seven years. Casting off his bovine form, he has next to take birth as a Rakshasa of regenerate order. Living as Rakshasa of the regenerate order for three months, he then regains his status (in his next birth) of a Brahmana. 1 A Brahmana, by officiating at the sacrifice of a fallen person, has to take birth as a vile worm. In this form he has to live for five and ten years, O Bharata. Freed from the status of a worm, be next takes birth as an ass. As an ass he has to live for five years, and then a hog, in which state also he has to remain for as many years. After that, he takes birth as a cock, and living for five years in that form, he takes birth as a jackal and lives for as many years in that state. He has next to take birth as a dog, and living thus for a year he regains his status of humanity. That foolish disciple who offends his preceptor by doing any injury to him, has certainly to undergo three transformations in this world. Such a person, O monarch, has in the first instance to become a dog. He has then to become a beast of prey, and then an ass. Living his asinine form, he has to wander for some time in great affliction as a spirit. After the expiration of that period, he has to take birth as a Brahmana. That sinful disciple who even in thought commits adultery with the wife of his preceptor, has in consequence of such a sinful heart, to undergo many fierce shapes in this world. First taking birth in the canine order he has to live for three years. Casting off the canine form when death comes, he takes birth as a worm or vile vermin. In this form he has to live for a year. Leaving that form he succeeds in regaining his status as a human being of the regenerate order. If the preceptor kills, without reason, his disciple who is even as a son to him, he has, in consequence of such a wilful act of sin on his part, to take birth as a beast of prey. That son who disregards his father and mother, O king, has to take birth, after
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leaving off his human form as an animal of the asinine order. Assuming the asinine form he has to live for ten years. After that he has to take birth as a crocodile, in which form he has to live for a year. After that he regains the human form. That son with whom his parents become angry, has, in consequence of his evil thoughts towards them, to take birth as an ass. As an ass he has to live for ten months. He has then to take birth as a dog and to remain as such for four and ten months. After that he has to take birth as a cat and living in that form for seven months he regains his status of humanity. Having spoken ill of parents, one has to take birth as a Sarika. Striking them, one has to take birth, O king, as tortoise. Living as a tortoise for ten years, he has next to take birth as a porcupine. After that he has to take birth as a snake, and living for six months in that form he regains the status of humanity. That man who, while subsisting upon the food that his royal master supplies, commits acts that are injurious to the interests of his master,--that man, thus stupefied by folly, has after death to take birth as an ape. For ten years he has to live as an ape, and after that for five years as a mouse. After that he has to become a dog, and living in that form for a period of six months he succeeds in regaining his status of humanity. That man who misappropriates what is deposited with him in trustfulness has to undergo a hundred transformations. He at last takes birth as a vile worm. In that order he has to live for a period of ten and five years, O Bharata. Upon the exhaustion of his great demerit in this way, he succeeds in regaining his status of humanity. That man who harbours malice towards others has, after death, to take birth as a Sarngaka. That man of wicked understanding who becomes guilty of breach of trust has to take birth as a fish. Living as a fish for eight years, he takes birth, O Bharata, as a deer. Living as a deer for four months, he has next to take birth as a goat. After the expiration of a full year he casts off his goatish body, he takes birth then as a worm. After that he succeeds in regaining his status of humanity. That shameless insensate man who, through stupefaction, steals paddy, barley, sesame, Masha, Kulattha, oil-seeds, oats, Kalaya, Mudga, wheat, Atasi, and other kinds of corn, has to take birth as a mouse 1. After leading the life for some time he has to take birth as a hog. As soon as he takes birth as a hog he has to die of disease. In consequence of his sin, that foolish man has next to take birth as a dog, O king. Living as a dog for five years, he then regains his status of humanity. Having committed an act of adultery with the spouse of another man, one has to take birth as a wolf. After that he has to assume the forms of a dog and jackal and vulture. He has next to take birth as a snake and then as a Kanka and then as a crane. 2 That man of sinful soul who, stupefied by folly, commits an
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act of sexual congress with the spouse of a brother, has to take birth as a male Kokila and to live in that form for a whole year, O king. He who, through lust, commits an act of sexual congress with the wife of a friend, or the wife of preceptor, or the wife of his king, has, after death, to take the form of a hog. He has to live in his porcine form for five years and then to assume that of a wolf for ten years. For the next five years he has to assume that of a wolf for ten years. For the next five years he has to live as a cat and then for the next ten years as a cock. He has next to live for three months as an ant, and then as a worm for a month. Having undergone these transformations he has next to live as a vile worm for four and ten years. When his sin becomes exhausted by such chastisement, he at last regains the status of humanity. When a wedding is about to take place, or a sacrifice, or an act of gifts is about to be made, O thou of great puissance, the man who offers any obstruction, has to take birth in his next life as a vile worm, Assuming such a form he has to live, O Bharata, for five and ten years. When his demerit is exhausted by such suffering, he regains the status of humanity. Having once bestowed his daughter in marriage upon a person, he who seeks to bestow her again upon a second husband, has, O king, to take birth among vile worms. Assuming such a form, O Yudhisthira, he has to live for a period of three and ten years. Upon the exhaustion of his demerit by such sufferance, he regains the status of humanity. He who eats without having performed the rites in honour of the deities or those in honour of the Pitris or without having offered (even) oblations of water to both the Rishis and the Pitris, has to take birth as a crow. Living as a crow for a hundred years he next assumes the form of a cock. His next transformation is that of a snake for a month. After this, he regains the status of humanity. He who disregards his eldest brother who is even like a sire, has, after death, to take birth in the order of cranes. Having assumed that form he has to live in it for two years. Casting off that form at the conclusion of that period, he regains the status of humanity. That Sudra who has sexual intercourse with a Brahmana woman, has, after death, to take birth as a hog. As soon as he takes birth in the porcine order he dies of disease, O king. The wretch has next to take birth as a dog. O king, in consequence of his dire act of sin. Casting off his canine form he regains upon the exhaustion of his demerit, the status of humanity. The Sudra who begets offspring upon a Brahmana woman, leaving off his human form, becomes reborn as a mouse. The man who becomes guilty of ingratitude O king, has to go to the regions of Yama and there to undergo very painful and severe treatment at the hands of the messengers, provoked to fury, of the grim king of the dead. Clubs with heavy hammers and mallets, sharp-pointed lances, heated jars, all fraught with severe pain, frightful forests of sword-blades, heated sands, thorny Salmalis--these and many other instruments of the most painful torture such a man has to endure in the regions of Yama, O Bharata!
p. 231
[paragraph continues] The ungrateful person, O chief of Bharata's race, having endured such terrible treatment in the regions of the grim king of the dead, has to come back to this world and take birth among vile vermin. 1 He has to live as a vile vermin for a period of five and ten years. O Bharata, He has then to enter the womb and die prematurely before birth. After this, that person has to enter the womb a hundred times in succession. Indeed, having, undergone a hundred rebirths, he at last becomes born as a creature in some intermediate order between man and inanimate nature. Having endured misery for a great many years, he has to take birth as a hairless tortoise. A person that steals curds has to take birth as a crane. One becomes a monkey by stealing raw fish. That man of intelligence who steals honey has to take birth as a gadfly. By stealing fruits or roots or cakes one becomes an ant. By stealing Nishpava one becomes a Halagolaka. 2 By stealing Payasa one becomes in one's next birth a Tittiri bird. By stealing cakes one becomes a screech-owl. That man of little intelligence who steals iron has to take birth as a cow. That man of little understanding who steals white brass has to take birth as a bird of the Harita species. By stealing a vessel of silver one becomes a pigeon. By stealing a vessel of gold one has to take birth as a vile vermin. By stealing a piece of silken cloth, one becomes a Krikara. By stealing a piece of cloth made of red silk, one becomes a Vartaka. 3 By stealing a piece of muslin one becomes a parrot. By stealing a piece of cloth that is of fine texture, one becomes a duck after casting off one's human body. By stealing a piece of cloth made of cotton, one becomes a crane. By stealing a piece of cloth made of jute, one becomes a sheep in one's next life. By stealing a piece of linen, one has to take birth as a hare. By stealing different kinds of colouring matter one has to take birth as a peacock. By stealing a piece of red cloth one has to take birth as a bird of the Jivajivaka species. By stealing unguents (such as sandal-paste) and perfumes in this world, the man possessed of cupidity, O king, has to take birth as a mole. Assuming the form of a mole one has to live in it for a period of five and ten years. After the exhaustion of his demerit by such sufferings he regains the status of humanity. By stealing milk, one becomes a crane. That man, O king, who through stupefaction of the understanding, steals oil, has to take birth, after casting off this body, as an animal that subsists upon oil as his form. 4 That wretch who himself well armed, slays another while that other is unarmed, from motives of obtaining his victim's wealth or from feelings
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of hostility, has, after casting off his human body, to take birth as an ass. Assuming that asinine form he has to live for a period of two years and then he meets with death at the edge of a weapon. Casting off in this way his asinine body he has to take birth in his next life as a deer always filled with anxiety (at the thought of foes that may kill him). Upon the expiration of a year from the time of his birth as a deer, he has to yield up his life at the point of a weapon. Thus casting off his form of a deer, he next takes birth as a fish and dies in consequence of being dragged up in net, on the expiration of the fourth month. He has next to take birth as a beast of prey. For ten years he has to live in that form, and then he takes birth as a pard in which form he has to live for a period of five years. Impelled by the change that is brought about by time, he then casts off that form, and his demerit having been exhausted he regains the status of humanity. That man of little understanding who kills a woman has to go the regions of Yama and to endure diverse kinds of pain and misery. He then has to pass through full one and twenty transformations. After that, O monarch, he has to take birth as a vile vermin. Living as a vermin for twenty years, he regains the status of humanity. By stealing food, one has to take birth as a bee. Living for many months in the company of other bees, his demerit becomes exhausted and he regains the status of humanity. By stealing paddy, one becomes a cat. That man who steals food mixed with sesame cakes has in his next birth to assume the form of a mouse large or small according to the largeness or smallness of the quantity stolen. He bites human beings every day and as the consequence thereof becomes sinful and travels through a varied round of rebirths. That man of foolish understanding who steals ghee has to take birth as a gallinule. That wicked person who steals fish has to take birth as a crow. By stealing salt one has to take birth as a mimicking bird. That man who misappropriates what is deposited with him through confidence, has to sustain a diminution in the period of his life, and after death has to take birth among fishes. Having lived for some time as a fish he dies and regains the human form. Regaining, however, the status of humanity, he becomes short-lived. Indeed, having committed sins, O Bharata, one has to take birth in an order intermediate between that of humanity and vegetables. Those people are entirely unacquainted with righteousness which has their own hearts for its authority. Those men that commit diverse acts of sin and then seek to expiate them by continuous vows and observances of piety, become endued with both happiness and misery and live in great anxiety of heart. 1 Those men that are of sinful conduct and that yield to the influence of cupidity and stupefaction, without doubt, take birth as Mlechchhas that do not deserve to be associated with. Those men on the other hand, who abstain from sin all their lives, become free from disease of every kind, endued with beauty of form and possessed of wealth.
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[paragraph continues] Women also, when they act in the way indicated, attain to births of the same kind. Indeed, they have to take births as the spouses of the animals I have indicated. I have told thee all the faults that relate to the appropriation of what belongs to others. I have discoursed to thee very briefly on the subject, O sinless one. In connection with some other subject, O Bharata, thou shalt again hear of those faults. I heard all this, O king, in days of old, from Brahman himself, and I asked all about it in a becoming way, when he discoursed on it in the midst of the celestial Rishis. I have told thee truly and in detail all that thou hadst asked me. Having listened to all this, O monarch, do thou always set thy heart on righteousness.'"

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Footnotes

226:1 The sense seems to be this: One that is not possessed of much learning is liable to do improper acts. These acts are all done for another, viz., one's body and the senses and not oneself. The para here is, the Not-self.
226:2 Nichayam is, as explained by the commentator Avasthitim.
226:3 The sense is that when these leave the body, they are accompanied by Righteousness.
227:1 Intermediate. i.e., between deities and human beings; hence, animals and birds.
228:1 Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others, by birth to the regenerate order.
229:1 Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb. Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is Linum usitattisimam, Linn.
229:2 A Kanka is a bird of prey.
231:1 He is repeatedly struck with the clubs and hammers and mallets. He is frequently impaled. He is confined with fiery vessels. He is dragged with forests of sword-blades. He is made to walk over heated sand. He is rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.
231:2 The commentator explains that Nishpava means Rajamasha which is a kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed worm.
231:3 A Krikara is a kind of partridge. It is spelt also as Krikala or Krikana. A Vartaka is a sort of quail.
231:4 Tailapayin is, literally, one that drinks oil. That name is applied to a cockroach.
232:1 Vyathitah and vyadhitah are the correct readings.

 

Book 13
Chapter 112

 

 

 

1 [y]
      pitāmaha mahābāho sarvaśāstraviśārada
      śrotum icchāmi martyānāṃ saṃsāravidhum uttamam
  2 kena vṛttena rājendra vartamānā narā yudhi
      prāpnuvanty uttamaṃ svargaṃ kathaṃ ca narakaṃ nṛpa
  3 mṛtaṃ śarīram utsṛjya kāṣṭhaloṣṭa samaṃ janāḥ
      prayānty amuṃ lokam itaḥ ko vai tān anugacchati
  4 [bh]
      asāv āyāti bhagavān bṛhaspatir udāradhīḥ
      pṛcchainaṃ sumahābhāgam etad guhyaṃ sanātanam
  5 naitad anyena śakyaṃ hi vaktuṃ kena cid adya vai
      vaktā bṛhaspatisamo na hy anyo vidyate kva cit
  6 [v]
      tayoḥ saṃvadator evaṃ pārtha gāṅgeyayos tadā
      ājagāma viśuddhātmā bhagavān sa bṛhaspatiḥ
  7 tato rājā samutthāya dhṛtarāṣṭra purogamaḥ
      pūjām anupamāṃ cakre sarve te ca sabhā sadaḥ
  8 tato dharmasuto rājā bhagavantaṃ bṛhaspatim
      upagamya yathānyāyaṃ praśnaṃ papraccha suvrataḥ
  9 [y]
      bhagavan sava dharmajña sarvaśāstraviśārada
      martyasya kaḥ sahāyo vai pitā mātā suto guruḥ
  10 mṛtaṃ śarīram utsṛjya kāṣṭhaloṣṭa samaṃ janāḥ
     gacchanty amutra lokaṃ vai ka enam anugacchati
 11 [b]
     ekaḥ prasūto rājendra jantur eko vinaśyati
     ekas tarati durgāṇi gacchaty ekaś ca durgatim
 12 asahāyaḥ pitā mātā tathā bhrātā suto guruḥ
     jñātisaṃbandhivargaś ca mitravargas tathaiva ca
 13 mṛtaṃ śarīram utsṛjya kāṣṭhaloṣṭa samaṃ janāḥ
     muhūrtam upatiṣṭhanti tato yānti parāṅmukhāḥ
     tais tac charīram utsṛṣṭaṃ dharma eko 'nugacchati
 14 tasmād dharmaḥ sahāyārthe sevitavyaḥ sadā nṛbhiḥ
     prāṇī dharmasamāyukto narakāyopapadyate
 15 tasmān nyāyāgatair arthair dharmaṃ seveta paṇḍitaḥ
     dharma eko manuṣyāṇāṃ sahāyaḥ pāralaukikaḥ
 16 lobhān mohād anukrośād bhayād vāpy abahuśrutaḥ
     naraḥ karoty akāryāṇi parārthe lobhamohitaḥ
 17 dharmaś cārthaś ca kāmaś ca tritayaṃ jīvite phalam
     etat trayam avāptavyam adharmaparivarjitam
 18 [y]
     śrutaṃ bhagavato vākyaṃ dharmayuktaṃ paraṃ hitam
     śarīravicayaṃ jñātuṃ buddhis tu mama jāyate
 19 mṛtaṃ śarīrarahitaṃ sūkṣmam avyaktatāṃ gatam
     acakṣur viṣayaṃ prāptaṃ kathaṃ dharmo 'nugacchati
 20 [b]
     pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam
     buddhir ātmā ca sahitā dharmaṃ paśyanti nityadā
 21 prāṇinām iha sarveṣāṃ sākṣibhūtāni cāniśam
     etaiś ca sa ha dharmo 'pi taṃ jīvam anugacchati
 22 tvag asthi māṃsaṃ śukraṃ ca śoṇitaṃ ca mahāmate
     śarīraṃ varjayanty ete jīvitena vivarjitam
 23 tato dharmasamāyuktaḥ sa jīvaḥ sukham edhate
     iha loke pare caiva kiṃ bhūyaḥ kathayāmi te
 24 [y]
     anudarśitaṃ bhagavatā yathā dharmo 'nugacchati
     etat tu jñātum icchāmi kathaṃ retaḥ pravartate
 25 [b]
     annam aśnanti ye devāḥ śarīrasthā nareśvara
     pṛthivī vāyur ākāśam āpo jyotir manas tathā
 26 tatas tṛpteṣu rājendra teṣu bhūteṣu pañcasu
     manaḥṣaṣṭheṣu śuddhātman retaḥ saṃpadyate mahat
 27 tato garbhaḥ saṃbhavati strīpuṃsoḥ pārtha saṃgame
     etat te sarvam ākhyātaṃ kiṃ bhūyaḥ śrotum icchasi
 28 [y]
     ākhyātam etad bhavatā garbhaḥ saṃjāyate yathā
     yathā jātas tu puruṣaḥ prapadyati tad ucyatām
 29 [b]
     āsanna mātraḥ satataṃ tair bhūtair abhibhūyate
     vipramuktaś ca tair bhūtaiḥ punar yāty aparāṃ gatim
     sa tu bhūtasamāyuktaḥ prāpnute jīva eva ha
 30 tato 'sya karma paśyanti śubhaṃ vā yadi vāśubham
     devatāḥ pañca bhūtasthāḥ kiṃ bhūyaḥ śrotum icchasi
 31 [y]
     tvag asthi māṃsam utsṛjya taiś ca bhūtair vivarjitaḥ
     jīvaḥ sa bhagavān kvasthaḥ sukhaduḥkhe samaśnute
 32 [b]
     jīvo dharmasamāyuktaḥ śīghraṃ retastvam āgataḥ
     strīṇāṃ puṣpaṃ samāsādya sūte kālena bhārata
 33 yamasya puruṣaiḥ kleśaṃ yamasya puruṣair vadham
     duḥkhaṃ saṃsāracakraṃ ca naraḥ kleśaṃ ca vindati
 34 iha loke ca sa prāṇī janmaprabhṛti pārthiva
     svakṛtaṃ karma vai bhuṅkte dharmasya phalam āśritaḥ
 35 yadi dharmaṃ yathāśakti janmaprabhṛti sevate
     tataḥ sa puruṣo bhūtvā sevate nityadā sukham
 36 athāntarā tu dharmasya adharmam upasevate
     sukhasyānantaraṃ duḥkhaṃ sa jīvo 'py adhigacchati
 37 adharmeṇa samāyukto yamasya viṣayaṃ gataḥ
     mahad duḥkhaṃ samāsādya tiryagyonau prajāyate
 38 karmaṇā yena yeneha yasyāṃ yonau prajāyate
     jīvo mohasamāyuktas tan me nigadataḥ śṛṇu
 39 yad etad ucyate śāstre setihāse sac chandasi
     yamasya viṣayaṃ ghoraṃ martyo lokaḥ prapadyate
 40 adhītya caturo vedān dvijo mohasamanvitaḥ
     patitāt pratigṛhyātha kharayonau prajāyate
 41 kharo jīvati varṣāṇi daśa pañca ca bhārata
     kharo mṛto balīvardaḥ sapta varṣāṇi jīvati
 42 balīvardo mṛtaś cāpi jāyate brahmarākṣasaḥ
     brahmarakṣas tu trīn māsāṃs tato jāyati brāhmaṇaḥ
 43 patitaṃ yājayitvā tu kṛmiyonau prajāyate
     tatra jīvati varṣāṇi daśa pañca ca bhārata
 44 kṛmibhāvāt pramuktas tu tato jāyati gardabhaḥ
     gardabhaḥ pañcavarṣāṇi pañcavarṣāṇi sūkaraḥ
     śvā varṣam ekaṃ bhavati tato jāyati mānavaḥ
 45 upādhyāyasya yaḥ pāpaṃ śiṣyaḥ kuryād abuddhimān
     sa jīva iha saṃsārāṃs trīn āpnoti na saṃśayaḥ
 46 prāk śvā bhavati rājendra tataḥ kravyāt tataḥ kharaḥ
     tataḥ pretaḥ parikliṣṭaḥ paścāj jāyati brāhmaṇaḥ
 47 manasāpi guror bhāryāṃ yaḥ śiṣyo yāti pāpakṛt
     so 'dhamān yāti saṃsārān adharmeṇeha cetasā
 48 śvayonau tu sa saṃbhūtas trīṇi varṣāṇi jīvati
     tatrāpi nidhanaṃ prāptaḥ kṛmiyonau prajāyate
 49 kṛmibhāvam anuprāpto varṣam ekaṃ sa jīvati
     tatas tu nidhanaṃ prāpya brahmayonau prajāyate
 50 yadi putrasamaṃ śiṣyaṃ gurur hanyād akāraṇe
     ātmanaḥ kāmakāreṇa so 'pi haṃsaḥ prajāyate
 51 pitaraṃ mātaraṃ vāpi yas tu putro 'vamanyate
     so 'pi rājan mṛto jantuḥ pūrvaṃ jāyati gardabhaḥ
 52 kharo jīvati māsāṃs tu daśa śvā ca caturdaśa
     biḍālaḥ sapta māsāṃs tu tato jāyati mānavaḥ
 53 mātā pitaram ākruśya sārikaḥ saṃprajāyate
     tāḍayitvā tu tāv eva jāyate kacchapo nṛpa
 54 kacchapo daśavarṣāṇi trīṇi varṣāṇi śakyakaḥ
     vyālo bhūtvā tu ṣaṇ māsāṃs tato jāyati mānuṣaḥ
 55 bhartṛpiṇḍam upāśnan yo rājadviṣṭāni sevate
     so 'pi mohasamāpanno mṛto jāyati vānaraḥ
 56 vānaro daśavarṣāṇi trīṇi varṣāṇi mūṣakaḥ
     śvā bhūtvā cātha ṣaṇ māsāṃs tato jāyati mānuṣaḥ
 57 nyāsāpahartā tu naro yamasya viṣayaṃ gataḥ
     saṃsārāṇāṃ śataṃ gatvā kṛmiyonau prajāyate
 58 tatra jīvati varṣāṇi daśa pañca ca bhārata
     duṣkṛtasya kṣayaṃ gatvā tato jāyati mānuṣaḥ
 59 asūyako naraś cāpi mṛto jāyati śārṅgakaḥ
     viśvāsahartā tu naro mīno jāyati durmatiḥ
 60 bhūtvā mīno 'ṣṭa varṣāṇi mṛgo jāyati bhārata
     mṛgas tu caturo māsāṃs tataś chāgaḥ prajāyate
 61 chāgas tu nidhanaṃ prāpya pūrṇe saṃvatsare tataḥ
     kīṭaḥ saṃjāyate jantus tato jāyati mānuṣaḥ
 62 dhānyān yavāṃs tilān māṣān kulatthān sarṣapāṃś caṇān
     kalāyān atha mudgāṃś ca godhūmān atasīs tathā
 63 sasyasyānyasya hartā ca mohāj jantur acetanaḥ
     sa jāyate mahārāja mūṣako nirapatrapaḥ
 64 tataḥ pretya mahārāja punar jāyati sūkaraḥ
     sūkaro jātamātras tu rogeṇa mriyate nṛpa
 65 śvā tato jāyate mūḍhaḥ karmaṇā tena pārthiva
     śvā bhūtvā pañcavarṣāṇi tato jāyati mānuṣaḥ
 66 paradārābhimarśaṃ tu kṛtvā jāyati vai vṛkaḥ
     śvā sṛgālas tato gṛdhro vyālaḥ kaṅko bakas tathā
 67 bhrātur bhāryāṃ tu durbuddhir yo dharṣayati mohitaḥ
     puṃskolikatvam āpnoti so 'pi saṃvatsaraṃ nṛpa
 68 sakhibhāryāṃ guror bhāryāṃ rājabhāryāṃ tathaiva ca
     pradharṣayitvā kāmād yo mṛto jāyati sūkaraḥ
 69 sūkaraḥ pañcavarṣāṇi pañcavarṣāṇi śvāvidhaḥ
     pipīlakas tu ṣaṇ māsān kīṭaḥ syān māsam eva ca
     etān āsādya saṃsārān kṛmiyonau prajāyate
 70 tatra jīvati māsāṃs tu kṛmiyonau trayo daśa
     tato 'dharmakṣayaṃ kṛtvā punar jāyati mānuṣaḥ
 71 upasthite vivāhe tu dāne yajñe 'pi vābhibho
     mohāt karoti yo vighnaṃ sa mṛto jāyate kṛmiḥ
 72 kṛmir jīvati varṣāṇi daśa pañca ca bhārata
     adharmasya kṣayaṃ kṛtvā tato jāyati mānuṣaḥ
 73 pūrvaṃ dattvā tu yaḥ kanyāṃ dvitīye saṃprayacchati
     so 'pi rājan mṛto jantuḥ kṛmiyonau prajāyate
 74 tatra jīvati varṣāṇi trayodaśa yudhiṣṭhira
     adharmasaṃkṣaye yuktas tato jāyati mānuṣaḥ
 75 devakāryam upākṛtya pitṛkāryam athāpi ca
     anirvāpya samaśnan vai tato jāyati vāyasaḥ
 76 vāyaso daśavarṣāṇi tato jāyati kukkuṭaḥ
     jāyate lavakaś cāpi māsaṃ tasmāt tu mānuṣaḥ
 77 jyeṣṭhaṃ pitṛsamaṃ cāpi bhrātaraṃ yo 'vamanyate
     so 'pi mṛtyum upāgamya krauñcayonau prajāyate
 78 krauñco jīvati māsāṃs tu daśa dvau sapta pañca ca
     tato nidhanam āpanno mānuṣatvam upāśnute
 79 vṛṣalo brāhmaṇī gatvā kṛmiyonau prajāyate
     tatrāpatyaṃ samutpādya tato jāyati mūṣakaḥ
 80 kṛtaghnas tu mṛto rājan yamasya viṣayaṃ gataḥ
     yamasya viṣaye kruddhair vadhaṃ prāpnoti dāruṇam
 81 paṭṭisaṃ mudgaraṃ śūlam agnikumbhaṃ ca dāruṇam
     asi patravanaṃ ghoraṃ vālukāṃ kūṭaśālmalīm
 82 etāś cānyāś ca bahvīḥ sa yamasya viṣayaṃ gataḥ
     yātanāḥ prāpya tatrogrās tato vadhyati bhārata
 83 saṃsāracakram āsādya kṛmiyonau prajāyate
     kṛmir bhavati varṣāṇi daśa pañca ca bhārata
     tato garbhaṃ samāsādya tatraiva mriyate śiśuḥ
 84 tato garbhaśatair jantur bahubhiḥ saṃprajāyate
     saṃsārāṃś ca bahūn gatvā tatas tiryak prajāyate
 85 mṛto duḥkham anuprāpya bahuvarṣagaṇān iha
     apunarbhāva saṃyuktas tataḥ kūrmaḥ prajāyate
 86 aśastraṃ puruṣaṃ hatvā sa śastraḥ puruṣādhamaḥ
     arthārthī yadi vā vairī sa mṛto jāyate kharaḥ
 87 kharo jīvati varṣe dve tataḥ śāsteṇa vadhyate
     sa mṛto mṛgayonau tu nityodvigno 'bhijāyate
 88 mṛgo vadhyati śastreṇa gate saṃvatsare tu saḥ
     hato mṛgas tato mīnaḥ so 'pi jālena badhyate
 89 māse caturthe saṃprāpte śvāpadaḥ saṃprajāyate
     śvāpado daśavarṣāṇi dvīpī varṣāṇi pañca ca
 90 tatas tu nidhanaṃ prāptaḥ kālaparyāya coditaḥ
     adharmasya kṣayaṃ kṛtvā tato jāyati mānuṣaḥ
 91 striyaṃ hatvā tu durbuddhir yamasya viṣayaṃ gataḥ
     bahūn kleśān samāsādya saṃsārāṃś caiva viṃśatim
 92 tataḥ paścān mahārāja kṛmiyonau prajāyate
     kṛmir viṃśativarṣāṇi bhūtvā jāyati mānuṣaḥ
 93 bhojanaṃ corayitvā tu makṣikā jāyate naraḥ
     makṣikā saṃha vaśago bahūn māsān bhavaty uta
     tataḥ pāpakṣayaṃ kṛtvā mānuṣatvam avāpnute
 94 vādyaṃ hṛtvā tu puruṣo maśakaḥ saṃprajāyate
     tathā piṇyāka saṃmiśram aśanaṃ corayen naraḥ
     sa jāyate babhru samo dāruṇo mūṣako naraḥ
 95 lavaṇaṃ corayitvā tu cīrī vākaḥ prajāyate
     dadhi hṛtvā bakaś cāpi plavo matsyān asaṃskṛtān
 96 corayitvā payaś cāpi balākā saṃprajāyate
     yas tu corayate tailaṃ tailapāyī prajāyate
     corayitvā tu durbuddhir madhu daṃśaḥ prajāyate
 97 ayo hṛtvā tu durbuddhir vāyaso jāyate naraḥ
     pāyasaṃ corayitvā tu tittiritvam avāpnute
 98 hṛtvā paiṣṭam apūpaṃ ca kumbholūkaḥ prajāyate
     phalaṃ vā mūlakaṃ hṛtvā apūpaṃ vā pipīlikaḥ
 99 kāṃsyaṃ hṛtvā tu durbuddhir hārīto jāyate naraḥ
     rājataṃ bhājanaṃ hṛtvā kapotaḥ saṃprajāyate
 100 hṛtvā tu kāñcanaṃ bhāṇḍaṃ kṛmiyonau prajāyate
    krauñcaḥ kārpāsikaṃ hṛtvā mṛto jāyati mānavaḥ
101 corayitvā naraḥ paṭṭaṃ tv āvikaṃ vāpi bhārata
    kṣaumaṃ ca vastram ādāya śaśo jantuḥ prajāyate
102 varṇān hṛtvā tu puruṣo mṛto jāyati barhiṇaḥ
    hṛtvā raktāni vastrāṇi jāyate jīva jīvikaḥ
103 varṇakādīṃs tathā gandhāṃś corayitvā tu mānavaḥ
    chucchundaritvam āpnoti rājaṁl lobhaparāyaṇaḥ
104 viśvāsena tu nikṣiptaṃ yo nihnavati mānavaḥ
    sa gatāsur naras tādṛṅ matsyayonau prajāyate
105 matsyayonim anuprāpya mṛto jāyati mānuṣaḥ
    mānuṣatvam anuprāpya kṣīṇāyur upapadyate
106 pāpāni tu naraḥ kṛtvā tiryag jāyati bhārata
    na cātmanaḥ pramāṇaṃ te dharmaṃ jānanti kiṃ cana
107 ye pāpāni narāḥ kṛtvā nirasyanti vrataiḥ sadā
    sukhaduḥkhasamāyuktā vyādhitās te bhavanty uta
108 asaṃvāsāḥ prajāyante mlecchāś cāpi na saṃśayaḥ
    narāḥ pāpasamācārā lobhamohasamanvitāḥ
109 varjayanti ca pāpāni janmaprabhṛti ye narāḥ
    arogā rūpavantas te dhaninaś ca bhavanty uta
110 striyo 'py etena kalpena kṛtvā pāpam avāpnuyuḥ
    eteṣām eva jantūnāṃ patnītvam upayānti tāḥ
111 parasvaharaṇe doṣāḥ sarva eva prakīrtitāḥ
    etad vai leśa mātreṇa kathitaṃ te mayānagha
    aparasmin kathā yoge bhūyaḥ śroṣyasi bhārata
112 etan mayā mahārāja brahmaṇo vadataḥ purā
    surarṣīṇāṃ śrutaṃ madhye pṛṣṭaś cāpi yathātatham
113 mayāpi tava kārtsnyena yathāvad anuvarṇitam
    etac chrutvā mahārāja dharme kuru manaḥ sadā

 

SECTION CXII

"Yudhishthira said, 'Thou hast told me, O regenerate one, what the end is of unrighteousness or sin. I desire now to hear, O foremost of speakers, of what the end is of Righteousness. Having committed diverse acts of sin, by what acts of people succeed in attaining to an auspicious end in this world? By what acts also do people attain to an auspicious end in heaven?'
"Vrihaspati said, 'By committing sinful acts with perverted mind, one yields to the sway of unrighteousness and as a consequence goeth to hell. That man who, having perpetrated sinful acts through stupefaction of mind, feels the pangs of repentance and sets his heart on contemplation (of the deity), has not to endure the consequences of his sins. One becomes freed from one's sins in proportion as one repents for them. If one having committed a sin, O king, proclaims it in the presence of Brahmanas conversant with duties, one becomes quickly cleansed from the obloquy arising from one's sin. Accordingly as one becomes cleansed therefrom fully or otherwise, like a snake freed from his diseased slough. By making, with a concentrated mind, gifts of diverse kinds unto a Brahmana, and concentrating the mind (on the deity), one attains to an auspicious end. I shall now tell thee what those gifts are, O Yudhisthira, by making which a person, even if guilty of having committed sinful acts, may become endued with merit. Of all kinds of gifts, that of food is regarded as the best. One desirous of attaining to merit should, with a sincere heart, make gifts of food. Food is the life-breath of men. From it all creatures are born. All the worlds of living creatures are established upon food. Hence food is applauded. The deities, Rishis, Pitris, and men, all praise food. King Rantideva, in days of old, proceeded to Heaven by making gifts of food. Food that is good and that has been acquired lawfully, should be given, with a cheerful heart, unto such Brahmanas as are
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possessed of Vedic lore. That man has never to take birth in an intermediate order, whose food, given with a cheerful heart is taken by a thousand Brahmanas. A person, O chief of men, by feeding ten thousand Brahmanas, becomes cleansed of the piety and devoted to Yoga practices. A Brahmana conversant with the Vedas, by giving away food acquired by him as alms, unto a Brahmana devoted to the study of the Vedas, succeeds in attaining to happiness here. That Kshatriya who, without taking anything that belongs to a Brahmana, protects his subjects lawfully, and makes gifts of food, obtained by the exercise of his strength, unto Brahmanas foremost in Vedic knowledge, with concentrated heart, succeeds by such conduct, O thou of righteous soul, in cleansing himself, O son of Pandu, of all his sinful acts. That Vaisya who divides the produce of his fields into six equal shares and makes a gift of one of those shares unto Brahmanas, succeeds by such conduct in cleansing himself from every sin. That Sudra who, earning food by hard labour and at the risk of life itself, makes a gift of it to Brahmanas, becomes cleansed from every sin. That man who, by putting forth his physical strength, earns food without doing any act of injury to any creature, and makes gift of it unto Brahmanas succeeds in avoiding all calamities. A person by cheerfully making gifts of food acquired by lawful means unto Brahmanas pre-eminent for Vedic lore, becomes cleansed of all his sins. By treading in the path of the righteous one becomes freed from all sins. A person by making gifts of such food as is productive of great energy, becomes himself possessed of great energy. The path made by charitable persons is always trod by those that are endued with wisdom. They that make gifts of food are regarded as givers of life. The merit they acquire by such gifts is eternal. Hence, a person should, under all circumstances, seek to earn food by lawful means, and having earned to make always gifts of it unto deserving men. Food is the great refuge of the world of living creatures. By making gifts of food, one has never to go to hell. Hence, one should always make gifts of food, having earned it by lawful means. The householder should always seek to eat after having made a gift of food unto a Brahmana. Every man should make the day fruitful by making gifts of food. 1 A person by feeding, O king, a thousand Brahmanas all of whom are conversant with duties and the scriptures and the sacred histories, has not to go to Hell and to return to this world for undergoing rebirths. Endued with the fruition of every wish, he enjoys great felicity hereafter. Possessed of such merit, he sports in happiness, freed from every anxiety, possessed of beauty of form and great fame and endued with wealth. I have thus told thee all about the high merit of gifts of food. Even this is the root of all righteousness and merit, as also of all gifts, O Bharata!'"

 

 

 

Book 13
Chapter 113

 

 

 

1 [y]
      adharmasya gatir brahman kathitā me tvayānagha
      dharmasya tu gatiṃ śrotum icchāmi vadatāṃ vara
      kṛtvā karmāṇi pāpāni kathaṃ yānti śubhāṃ gatim
  2 [bṛhaspati]
      kṛtvā pāpāni karmāṇi adharmavaśam āgataḥ
      manasā viparītena nirayaṃ pratipadyate
  3 mohād adharmaṃ yaḥ kṛtvā punaḥ samanutapyate
      manaḥ samādhisaṃyukto na sa seveta duṣkṛtam
  4 yathā yathā naraḥ samyag adharmam anubhāṣate
      samāhitena manasā vimucyati tathā tathā
      bhujaṃga iti nirmokāt pūrvabhuktāj jarānvitāt
  5 adattvāpi pradānāni vividhāni samāhitaḥ
      manaḥ samādhisaṃyuktaḥ sugatiṃ pratipadyate
  6 pradānāni tu vakṣyāmi yāni dattvā yudhiṣṭhira
      naraḥ kṛtvāpy akāryāṇi tadā dharmeṇa yujyate
  7 sarveṣām eva dānānām annaṃ śreṣṭham udāhṛtam
      pūrvam annaṃ pradātavyam ṛjunā dharmam icchatā
  8 prāṇā hy annaṃ manuṣyāṇāṃ tasmāj jantuś ca jāyate
      anne pratiṣṭhitā lokās tasmād annaṃ prakāśate
  9 annam eva praśaṃsanti devarṣipitṛmānavāḥ
      annasya hi pradānena svargam āpnoti kauśikaḥ
  10 nyāyalabdhaṃ pradātavyaṃ dvijebhyo hy annam uttamam
     svādhyāyasamupetebhyaḥ prahṛṣṭenāntarātmanā
 11 yasya hy annam upāśnanti brāhmaṇānāṃ śatā daśa
     hṛṣṭena manasā dattaṃ na sa tiryaggatir bhavet
 12 brāhmaṇānāṃ sahasrāṇi daśa bhojyanararṣabha
     naro 'dharmāt pramucyeta papeṣv abhirataḥ sadā
 13 bhaikṣeṇānnaṃ samāhṛtya vipro veda puraskṛtaḥ
     svādhyāyanirate vipre dattveha sukham edhate
 14 ahiṃsan brāhmaṇaṃ nityaṃ nyāyena paripālya ca
     kṣatriyas tarasā prāptam annaṃ yo vai prayacchati
 15 dvijebhyo vedavṛddhebhyaḥ prayataḥ susamāhitaḥ
     tenāpohati dharmātmā duṣkṛtaṃ karma pāṇḍava
 16 ṣaḍbhāgapariśuddhaṃ ca kṛṣer bhāgam upārjitam
     vaiśyo dadad dvijātibhyaḥ pāpebhyaḥ parimucyate
 17 avāpya prāṇasaṃdehaṃ kārkaśyena samārjitam
     annaṃ dattva dvijātibhyaḥ śūdraḥ pāpāt pramucyate
 18 aurasena balenānnam arjayitvāvihiṃsakaḥ
     yaḥ prayacchati viprebhyo na sa durgāṇi sevate
 19 nyāyenāvāptam annaṃ tu naro lobhavivarjitaḥ
     dvijebhyo veda vṛddhebhyo dattva pāpāt pramucyate
 20 annam ūrjaḥ karaṃ loke dattvorjasvī bhaven naraḥ
     satāṃ panthānam āśritya sarvapāpāt pramucyate
 21 dānakṛdbhiḥ kṛtaḥ panthā yena yānti manīṣiṇaḥ
     te sma prāṇasya dātāras tebhyo dharmaḥ sanātanaḥ
 22 sarvāvastha manuṣyeṇa nyāyenānnam upārjitam
     kāryaṃ pātragataṃ nityam annaṃ hi paramā gatiḥ
 23 annasya hi pradānena naro durgaṃ na sevate
     tasmād annaṃ pradātavyam anyāya parivarjitam
 24 yated brāhmaṇa pūrvaṃ hi bhoktum annaṃ gṛhī sadā
     avandhyaṃ divasaṃ kuryād annadānena mānavaḥ
 25 bhojayitvā daśaśataṃ naro veda vidāṃ nṛpa
     nyāyavid dharmaviduṣām itihāsavidāṃ tathā
 26 na yāti narakaṃ ghoraṃ saṃsārāṃś ca na sevate
     sarvakāmasamāyuktaḥ pretya cāpy aśnute phalam
 27 evaṃ sukhasamāyukto ramate vigatajvaraḥ
     rūpavān kīrtimāṃś caiva dhanavāṃś copapadyate
 28 etat te sarvam ākhyātam annadānaphalaṃ mahat
     mūlam etad dhi dharmāṇāṃ pradānasya ca bhārata

 

SECTION CXIII

"Yudhishthira said, 'Abstention from injury, the observance of the Vedic ritual, meditation, subjugation of the senses, penances, and obedient services rendered to the preceptors,--which amongst these is fraught with the greatest merit with respect to a person?'
"Vrihaspati said, All these six are fraught with merit. They are different doors of piety. I shall discourse upon them presently. Do thou listen to them, O chief of the Bharatas! I shall tell thee what constitutes the highest good of a human being. That man who practises the religion of universal compassion achieves his highest good. That man who keeps under control the three faults, viz., lust, wrath, and cupidity, by throwing them upon all creatures (and practises the virtue of compassion), attains to success 1. He who, from motives of his own happiness, slays other harmless creatures with the rod of chastisement, never attains to happiness, in the next world. That man who regards all creatures as his own self, and behaves towards them as towards his own self, laying aside the rod of chastisement and completely subjugating his wrath, succeeds in attaining to happiness. The very deities, who are desirous of a fixed abode, become stupefied in ascertaining the track of that person who constitutes himself the soul of all creatures and looks upon them all as his own self, for such a person leaves no track behind. 2 One should never do that to another which one regards as injurious to one's own self. This, in brief, is the rule of Righteousness. One by acting in a different way by yielding to desire, becomes guilty of unrighteousness. In refusals and gifts, in happiness and misery, in the agreeable, and the disagreeable, one should judge of their effects by a reference to one's own self. 3 When One injures another, the injured turns round and injures the injurer. Similarly, when one cherishes another, that other cherishes the cherisher. One should frame one's rule of conduct according to this. I have told thee what Righteousness is even by this subtile way.'
"Vaisampayana continued, 'The preceptor of the deities, possessed of great intelligence, having said this unto king Yudhishthira the just, ascended upwards for proceeding to Heaven, before our eyes.'"

 

 

Book 13
Chapter 114

 

 

 

1 [y]
      ahiṃsā vaidikaṃ karma dhyānam indriyasaṃyamaḥ
      tapo 'tha guruśuśrūṣā kiṃ śreyaḥ puraṣaṃ prati
  2 [b]
      sarvāṇy etāni dharmasya pṛthag dvārāṇi sarvaśaḥ
      śṛṇu saṃkīrtyamānāni ṣaḍ eva bharatarṣabha
  3 hanta niḥśreyasaṃ jantor ahaṃ vakṣyāmy anuttamam
      ahiṃsāpāśrayaṃ dharmaṃ yaḥ sādhayati vai naraḥ
  4 trīn doṣān sarvabhūteṣu nidhāya puruṣaḥ sadā
      kāmakrodhau ca saṃyamya tataḥ siddhim avāpnute
  5 ahiṃsakāni bhūtāni daṇḍena vinihanti yaḥ
      ātmanaḥ sukham anvicchan na sa pretya subhī bhavet
  6 ātmopamaś ca bhūteṣu yo vai bhavati pūruṣaḥ
      nyastadaṇḍo jitakrodhaḥ sa pretya sukham edhate
  7 sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ
      devāpi mārge muhyanti apadasya padaiṣiṇaḥ
  8 na tatparasya saṃdadyāt pratikūlaṃ yad ātmanaḥ
      eṣa saṃkṣepato dharmaḥ kāmād anyaḥ pravartate
  9 pratyākhyāne ca dāne ca sukhaduḥkhe priyāpriye
      ātmaupamyena puruṣaḥ samādhim adhigacchati
  10 yathā paraḥ prakramate 'pareṣu; tathāparaḥ prakramate parasmin
     eṣaiva te 'stūpamā jīvaloke; yathā dharmo naipuṇenopadiṣṭaḥ
 11 [v]
     ity uktvā taṃ suragurur dharmarājaṃ yudhiṣṭhiram
     divam ācakrame dhīmān paśyatām eva nas tadā

 

SECTION CXIV

"Vaisampayana said, 'After this, king Yudhishthira, endued with great energy, and the foremost of eloquent men, addressed his grandsire lying on his bed of arrows, in the following words.'
"Yudhishthira said, 'O thou of great intelligence, the Rishis and Brahmanas and the deities, led by the authority of the Vedas, all applaud that religion which has compassion for its indication. But, O king, whet I ask thee is this: how does a man, who has perpetrated acts of injury to others in word, thought and deed, succeed in cleansing himself from misery?'
"Bhishma said, 'Utterers of Brahma have said that there are four kinds of compassion or abstention from injury. If even one of those four kinds be not observed, the religion of compassion, it is said, is not observed. As all four-footed animals are incapable of standing on three legs, even so the religion of compassion cannot stand if any of those four divisions or parts be wanting. As the footprints of all other animals are engulfed in those of the elephant, even so all other religions are said to be comprehended in that of compassion. A person becomes guilty of injury through acts, words and thoughts 1. Discarding it mentally at the outset, one should next discard in word and thought. He who, according to this rule, abstains from eating meat is said to be cleansed in a threefold way. It is heard that utterers of Brahma ascribe to three causes (the sin of eating meat). That sin may attach to the mind, to words, and to acts. It is for this reason that men of wisdom who are endued with penances refrain from eating meat. Listen to me, O king, as I tell thee what the faults are that attach to the eating of meat. The meat of other animals is like the flesh of one's son. That foolish person, stupefied by folly, who eats meat is regarded as the vilest of human beings. The union of father and mother produces an offspring. After the same manner, the cruelty that a helpless and sinful wretch commits, produces its progeny of repeated rebirths fraught with great misery. As the tongue is the cause of the knowledge or sensation of taste, so the scriptures declare, attachment proceeds from taste. 2 Well-dressed, cooked with salt or without salt, meat, in whatever form one may take it, gradually attracts the mind and enslaves it. How will those foolish men that subsist upon meat succeed in listening to the sweet music of (celestial) drums and cymbals and lyres and harps? They who eat meat applaud it highly, suffering themselves to be stupefied by its taste which they pronounce to be something inconceivable, undescribable, and unimaginable. Such praise even of meat is fraught with demerit. In former days, many righteous men, by giving the flesh of their own bodies, protected the flesh of other creatures and as a consequence of such acts of merit, have proceeded to heaven. In this way, O monarch
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the religion of compassion is surrounded by four considerations. I have thus declared to thee that religion which comprises all other religions within it.'"

 

 

Book 13
Chapter 115

 

 

 

1 [v]
      tato yudhiṣṭhiro rājā śaratalpe pitāmaham
      punar eva mahātejāḥ papraccha vadatāṃ varam
  2 ṛṣayo brāhmaṇā devāḥ praśaṃsanti mahāmate
      ahiṃsā lakṣaṇaṃ dharmaṃ veda prāmāṇya darśanāt
  3 karmaṇā manujaḥ kurvan hiṃsāṃ pārthiva sattama
      vācā ca manasā caiva kathaṃ duḥkhāt pramucyate
  4 [bh]
      caturvidheyaṃ nirdiṣṭā ahiṃsā brahmavādibhiḥ
      eṣaikato 'pi vibhraṣṭā na bhavaty arisūdana
  5 yathā sarvaś catuṣpādas tribhiḥ pādair na tiṣṭhati
      tathaiveyaṃ mahīpāla procyate kāraṇais tribhiḥ
  6 yathā nāgapade 'nyāni padāni padagāminām
      sarvāṇy evāpidhīyante padajātāni kauñjare
      evaṃ lokeṣv ahiṃsā tu nirdiṣṭā dharmataḥ parā
  7 karmaṇā lipyate jantur vācā ca manasaiva ca
  8 pūrvaṃ tu manasā tyaktvā tathā vācātha karmaṇā
      trikāraṇaṃ tu nirdiṣṭaṃ śrūyate brahmavādibhiḥ
  9 mano vāci tathāsvāde doṣā hy eṣu pratiṣṭhitāḥ
      na bhakṣayanty ato māṃsaṃ tapo yuktā manīṣiṇaḥ
  10 doṣāṃs tu bhakṣaṇe rājan māṃsasyeha nibodha me
     putramāṃsopamaṃ jānan khādate yo vicetanaḥ
 11 mātā pitṛsamāyoge putratvaṃ jāyate yathā
     rasaṃ ca prati jihvāyāḥ prajñānaṃ jāyate tathā
     tathā śāstreṣu niyataṃ rāgo hy āsvāditād bhavet
 12 asaṃskṛtāḥ saṃskṛtāś ca lavaṇālavaṇās tathā
     prajñāyante yathā bhāvās tathā cittaṃ nirudhyate
 13 bherīśaṅkhamṛdaṅgādyāṃs tantrī śabdāṃś ca puṣkalān
     niṣeviṣyanti vai mandā māṃsabhakṣāḥ kathaṃ narāḥ
 14 acintitam anuddiṣṭam asaṃkalpitam eva ca
     rasaṃ gṛddhyābhibhūtā vai praśaṃsanti phalārthinaḥ
     praśaṃsā hy eva māṃsasya doṣakarmaphalānvitā
 15 jīvitaṃ hi parityajya bahavaḥ sādhavo janāḥ
     svamāṃsaiḥ paramāṃsāni paripālya divaṃ gatāḥ
 16 evam eṣā mahārāja caturbhiḥ kāraṇair vṛtā
     ahiṃsā tava nirdiṣṭā sarvadharmārthasaṃhitā

SECTION CXV

"Yudhishthira said, 'Thou hast told it many times that abstention from injury is the highest religion. In Sraddhas, however, that are performed in honour of the Pitris, persons for their own good should make offerings of diverse kinds of meat. Thou hast said so while discoursing formerly upon the ordinances in respect of Sraddhas. How can meat, however, be procured without slaying a living creature? Thy declarations, therefore, seem to me to be contradictory. A doubt has, therefore, arisen in our mind respecting the duty of abstaining from meat. What are the faults that one incurs by eating meat, and what are the merits that one wins? What are the demerits of him who eats meat by himself killing a living creature? What are the merits of him who eats the meat of animals killed by others? What the merits and demerits of him who kills a living creature for another? Or of him who eats meat buying it of others? I desire, O sinless one, that thou shouldst discourse to me on this topic in detail. I desire to ascertain this eternal religion with certainty. How does one attain to longevity? How does one acquire strength? How does one attain to faultlessness of limbs? Indeed, how does one become endued with excellent indications?
"Bhishma said, 'Listen to me, O, scion of Kuru's race, what the merit is that attaches to abstention from meat. Listen to me as I declare to thee what the excellent ordinances, in truth, are on this head. Those high-souled persons who desire beauty, faultlessness of limbs, long life, understanding, mental and physical strength, and memory, should abstain from acts of injury. On this topic, O scion of Kuru's race, innumerable discourses took place between the Rishis. Listen, O Yudhishthira, what their opinion was. The merit acquired by that person, O Yudhishthira, who, with the steadiness of a vow, adores the deities every month in horse-sacrifices, is equal to his who discards honey and meat. The seven celestial Rishis, the Valakhilyas, and those Rishis who drink the rays of the sun, endued with great wisdom, applaud abstention from meat. The Self-born Manu has said that that man who does not eat meat, or who does not slay living creatures, or who does not cause them to be slain, is a friend of all creatures. Such a man is incapable of being oppressed by any creature. He enjoys the confidence of all living beings. He always enjoys, besides, the approbation and commendation of the righteous. The
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righteous-souled Narada has said that that man who wishes to increase his own flesh by eating the flesh of other creatures, meets with calamity. Vrihaspati has said that that man who abstains from honey and meat acquires the merit of gifts and sacrifices and penances. In my estimation, these two persons are equal, viz., he who adores the deities every month in a horse-sacrifice for a space of hundred years and he who abstains from honey and meat. In consequence of abstention from meat one comes to be regarded as one who always adores the deities in sacrifices, or as one who always makes gifts to others, or as one who always undergoes the severest austerities. That man who having eaten meat gives it up afterwards, acquires merit by such an act that is so great that a study of all the Vedas or a performance, O Bharata, of all the sacrifices, cannot bestow its like. It is exceedingly difficult to give up meat after one has become acquainted with its taste. Indeed, it is exceedingly difficult for such a person to observe the high vow of abstention from meat, a vow that assures every creature by dispelling all fear. That learned person who giveth to all living creatures the Dakshina of complete assurance comes to be regarded, without doubt, as the giver of life-breaths in this world. 1 Even this is the high religion which men of wisdom applaud. The life-breaths of other creatures are as dear to them as those of one's to one's own self. Men endued with intelligence and cleansed souls should always behave towards other creatures after the manner of that behaviour which they like others to observe towards themselves. It is seen that even those men who are possessed of learning and who seek to achieve the highest good in the form of Emancipation, are not free from the fear of death. What need there be said of those innocent and healthy creatures endued with love of life, when they are sought to be slain by sinful wretches subsisting by slaughter? For this reason, O monarch, know that the discarding of meat is the highest refuge of religion, of heaven, and of happiness. Abstention from injury is the highest religion. It is, again, the highest penance. It is also the highest truths from which all duty proceeds. Flesh cannot be had from grass or wood or stone. Unless a living creature is slain, it cannot be had. Hence is the fault in eating flesh. The deities who subsist upon Swaha, Swadha, and nectar, are devoted to truth and sincerity. Those persons, however, who are for gratifying the sensation of taste, should be known as Rakshasas wedded to the attribute of Passion. That man who abstains from meat, is never put in fear, O king, by any creature, wherever he may be, viz., in terrible wildernesses or inaccessible fastnesses, by day or by night, or at the two twilights, in the open squares of towns or in assemblies of men, from upraised weapons or in places where there is great fright from wild
p. 239
animals or snakes. All creatures seek his protection. He is an object of confidence with all creatures. He never causes any anxiety in others, and himself has never to become anxious. If there were nobody who ate flesh there would then be nobody to kill living creatures. The man who kills living creatures kill them for the sake of the person who eats flesh. If flesh were regarded as inedible, there would then be no slaughter of living creatures. It is for the sake of the eater that the slaughter of living creatures goes on in the world. Since, O thou of great splendour, the period of life is shortened of persons who slaughter living creatures or cause them to be slaughtered, it is clear that the person who wishes his own good should give up meat entirely. Those fierce persons who are engaged in slaughter of living creatures, never find protectors when they are in need. Such persons should always be molested and persecuted even as beasts of prey. Through cupidity or stupefaction of the understanding, for the sake of strength and energy, or through association with the sinful, the disposition manifests itself in men for sinning. That man who seeks to increase his own flesh by (eating) the flesh of others, has to live in this world in great anxiety and after death has to take birth in indifferent races and families. High Rishis devoted to the observance of vows and self-restraint have said that abstention from meat is worthy of every praise, productive of fame and Heaven, and a great propitiation by itself. This I heard in days of old, O son of Kunti, from Markandeya when that Rishi discoursed on the demerits of eating flesh. He who eats the flesh of animals that are desirous of living but that have been killed by either himself or others, incurs the sin that attaches to the slaughter for his this act of cruelty. He who purchases flesh slays living creatures through his wealth. He who eats flesh slays living creatures through such act of eating. He who binds or seizes and actually kills living creatures is the slaughterer. Those are the three kinds of slaughter, each of these three acts being so. He who does not himself eat flesh but approves of an act of slaughter becomes stained with the sin of slaughter. By abstaining from meat and showing compassion to all creatures one becomes incapable of being molested by any creature, and acquires a long life, perfect health, and happiness. The merit that is acquired by a person by abstaining from meat, we have heard, is superior to that of one who makes presents of gold, of kine, and of land. One should never eat meat of animals not dedicated in sacrifices and that are, therefore, slain for nothing, and that has not been offered to the gods and Pitris with the aid of the ordinances. There is not the slightest doubt that a person by eating such meat goes to Hell. If one eats the meat that has been sanctified in consequence of its having been procured from animals dedicated in sacrifices and that have been slain for the purpose of feeding Brahmanas, one incurs a little fault. By behaving otherwise, one becomes stained with sin. That wretch among men who slays living creatures for the sake of those who would eat them, incurs great demerit. The eater's demerit is not so great. That wretch among men who, following the path of religious rites and
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sacrifices laid down in the Vedas, would kill a living creature from desire of eating its flesh, would certainly become a resident of hell. That man who having eaten flesh abstains from it afterwards, attains to great merit in consequence of such abstention from sin. He who arranges for obtaining flesh, he who approves of those arrangements, he who slays, he who buys or sells, he who cooks, and he who eats, are all regarded as eaters of flesh. I shall now cite another authority, depending upon that was declared by the ordainer himself, and established in the Vedas. It has been said that that religion which has acts for its indications has been ordained for householders, O chief of kings, and not for those men who are desirous of emancipation. Mann himself has said that meat which is sanctified with mantras and properly dedicated, according to the ordinances of the Vedas, in rites performed in honour of the Pitris, is pure. All other meat falls under the class of what is obtained by useless slaughter, and is, therefore, uneatable, and leads to Hell and infamy. One should never eat, O chief of Bharata's race, like a Rakshasa, any meat that has been obtained by means not sanctioned by the ordinance. Indeed, one should never eat flesh obtained from useless slaughter and that has not been sanctified by the ordinance. That man who wishes to avoid calamity of every kind should abstain from the meat of every living creature. It is heard that in the ancient Kalpa, persons, desirous of attaining to regions of merit hereafter, performed sacrifices with seeds, regarding such animals as dedicated by them. Filled with doubts respecting the propriety of eating flesh, the Rishis asked Vasu the ruler of the Chedis for solving them. King Vasu, knowing that flesh is inedible, answered that is was edible, O monarch. From that moment Vasu fell down from the firmament on the earth. After this he once more repeated his opinion, with the result that he had to sink below the earth for it. Desirous of benefiting all men, the high-souled Agastya, by the aid of his penances, dedicated, once for all, all wild animals of the deer species to the deities. Hence, there is no longer any necessity of sanctifying those animals for offering them to the deities and the Pitris. Served with flesh according to the ordinance, the Pitris become gratified. Listen to me, O king of kings, as I tell thee this, O sinless one. There is complete happiness in abstaining from meat, O monarch. He that undergoes severe austerities for a hundred years and he that abstains from meat, are both equal in point of merit. Even this is my opinion, In the lighted fortnight of the month of Karttika in especial, one should abstain from honey and meat. In this, it has been ordained, there is great merit. He who abstains from meat for the four months of the rains acquires the four valued blessings of achievements, longevity, fame and might. He who abstains for the whole month of Karttika from meat of every kind, transcends all kinds of woe and lives in complete happiness. They who abstain from flesh by either months or fortnights at a stretch have the region of
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[paragraph continues] Brahma ordained for them in consequence of their abstention from cruelty. Many kings in ancient days, O son of Pritha, who had constituted themselves the souls of all creatures and who were conversant with the truths of all things, viz., Soul and Not-soul, had abstained from flesh either for the whole of the month of Karttika or for the whole of the lighted fortnight in that month. They were Nabhaga and Amvarisha and the high-souled Gaya and Ayu and Anaranya and Dilipa and Raghu and Puru and Kartavirya and Aniruddha and Nahusha and Yayati and Nrigas and Vishwaksena and Sasavindu and Yuvanaswa and Sivi, the son of Usinara, and Muchukunda and Mandhatri, and Harischandra. Do thou always speak the truth. Never speak an untruth. Truth is an eternal duty. It is by truth that Harischandra roves through heaven like a second Chandramas. These other kings also, viz., Syenachitra, O monarch, and Somaka and Vrika and Raivata and Rantideva and Vasu and Srinjaya, and Dushmanta and Karushma and Rama and Alarka and Nala, and Virupaswa and Nimi and Janaka of great intelligence, and Aila and Prithu and Virasena, and Ikshvaku, and Sambhu, and Sweta, and Sagara, and Aja and Dhundhu and Suvahu, and Haryaswa and Kshupa and Bharata, O monarch, did not eat flesh for the month of Karttika and as the consequence thereof attained to heaven, and endued with prosperity, blazed forth with effulgence in the region of Brahman, adored by Gandharvas and surrounded by thousand damsels of great beauty. Those high-souled men who practise this excellent religion which is characterised by abstention from injury succeed in attaining to a residence in heaven. These righteous men who, from the time of birth, abstain from honey and meat and wine, are regarded as Munis. That man who practises this religion consisting of abstention from meat or who recites it for causing others to hear it, will never have to go to hell even if he be exceedingly wicked in conduct in other respects. He, O king, who (often-times) reads these ordinances about abstention from meat, that are sacred and adored by the Rishis, or hears it read, becomes cleansed of every sin and attains to great felicity in consequence of the fruition of every wish. Without doubt, he attains also to a position of eminence among kinsmen. When afflicted with calamity, he readily transcends it. When obstructed with impediments, he succeeds in freeing himself from them with the utmost ease. When ill with disease, he becomes cured speedily, and afflicted with sorrow he becomes liberated from it with greatest ease. Such a man has never to take birth in the intermediate order of animals or birds. Born in the order of humanity, he attains to great beauty of person. Endued with great prosperity, O chief of Kuru's race, he acquires great fame as well. I have thus told thee, O king, all that should be said on the subject of abstention from meat, together with the ordinances respecting both the religion of Pravritti and Nivritti as framed by the Rishis."

 

 

 

Book 13
Chapter 116

 

 

 

 1 [y]
      ahiṃsā paramo dharma ity uktaṃ bahuśas tvayā
      śrāddheṣu ca bhavān āha pitṝn āmiṣa kāṅkṣiṇaḥ
  2 māṃsair bahuvidhaiḥ proktas tvayā śrāddhavidhiḥ purā
      ahatvā ca kuto māṃsam evam etad virudhyate
  3 jāto naḥ saṃśayo dharme māṃsasya parivarjane
      doṣo bhakṣayataḥ kaḥ syāt kaś cābhakṣayato guṇaḥ
  4 hatvā bhakṣayato vāpi pareṇopahṛtasya vā
      hanyād vā yaḥ parasyārthe krītvā vā bhakṣayen naraḥ
  5 etad icchāmi tattvena kathyamānaṃ tvayānagha
      nicayena cikīrṣāmi dharmam etaṃ sanātanam
  6 katham āyur avāpnoti kathaṃ bhavati sattvavān
      katham avyaṅgatām eti lakṣaṇyo jāyate katham
  7 [bh]
      māṃsasya bhakṣaṇe rājan yo 'dharmaḥ kurupuṃgava
      taṃ me śṛṇu yathātattvaṃ yaś cāsya vidhirūttamaḥ
  8 rūpam avyaṅgatām āyur buddhiṃ sattvaṃ balaṃ smṛtim
      prāptu kāmair narair hiṃsā varjitā vai kṛtātmabhiḥ
  9 ṛṣīṇām atra saṃvādo bahuśaḥ kurupuṃgava
      babhūva teṣāṃ tu mataṃ yat tac chṛṇu yudhiṣṭhira
  10 yo yajetāśvamedhena māsi māsi yatavrataḥ
     varjayen madhu māṃsaṃ ca samam etad yudhiṣṭhira
 11 saptarṣayo vālakhilyās tathaiva ca marīcipāḥ
     amāṃsa bhakṣaṇaṃ rājan praśaṃsanti manīṣiṇaḥ
 12 na bhakṣayati yo māṃsaṃ na hanyān na ca ghātayet
     taṃ mitraṃ sarvabhūtānāṃ manuḥ svāyambhuvo 'bravīt
 13 adhṛṣyaḥ sarvabhūtānāṃ viśvāsyaḥ sarvajantuṣu
     sādhūnāṃ saṃmato nityaṃ bhaven māṃsasya varjanāt
 14 svamāṃsaṃ paramāṃsena yo vardhayitum icchati
     nāradaḥ prāha dharmātmā niyataṃ so 'vasīdati
 15 dadāti yajate cāpi tapasvī ca bhavaty api
     madhu māṃsanivṛttyeti prāhaivaṃ sa bṛhaspatiḥ
 16 māsi māsy aśvamedhena yo yajeta śataṃ samāḥ
     na khādati ca yo maṃsaṃ samam etan mataṃ mama
 17 sadā yajati satreṇa sadā dānaṃ prayacchati
     sadā tapasvī bhavati madhu māṃsasya varjanāt
 18 sarve vedā na tat kuryuḥ sarvayajñāś ca bhārata
     yo bhakṣayitvā māṃsāni paścād api nivartate
 19 duṣkaraṃ hi rasajñena māṃsasya parivarjanam
     cartuṃ vratam idaṃ śreṣṭhaṃ sarvaprāṇy abhara pradam
 20 sarvabhūteṣu yo vidvān dadāty abhara dakṣiṇām
     dātā bhavati loke sa prāṇānāṃ nātra saṃśayaḥ
 21 evaṃ vai paramaṃ dharmaṃ praśaṃsanti manīṣiṇaḥ
     prāṇā yathātmano 'bhīṣṭā bhūtānām api te tathā
 22 ātmaupamyena gantavyaṃ buddhimadbhir mahātmabhiḥ
     mṛtyuto bhayam astīti viduṣāṃ bhūtim icchatām
 23 kiṃ punar hanyamānānāṃ tarasā jīvitārthinām
     arogāṇām apāpānāṃ pāpair māṃsopajīvibhiḥ
 24 tasmād viddhi mahārāja māṃsasya parivarjanam
     dharmasyāyatanaṃ śreṣṭhaṃ svargasya ca sukhasya ca
 25 ahiṃsā paramo dharmas tathāhiṃsā paraṃtapaḥ
     ahiṃsā paramaṃ satyaṃ tato dharmaḥ pravartate
 26 na hi māṃsaṃ tṛṇāt kāṣṭhād upalād vāpi jāyate
     hatvā jantuṃ tato māṃsaṃ tasmād doṣo 'sya bhakṣaṇe
 27 svāhā svadhāmṛta bhujo devāḥ satyārjava priyāḥ
     kravyādān rākṣasān viddhi jihmānṛta parāyaṇān
 28 kāntāreṣv atha ghoreṣu durgeṣu gahaneṣu ca
     rātrāv ahani saṃdhyāsu catvareṣu sabhāsu ca
     amāṃsa bhakṣaṇe rājan bhayam ante na gacchati
 29 yadi cet khādako na syan na tadā ghātako bhavet
     ghātakaḥ khādakārthāya taṃ ghātayati vai naraḥ
 30 abhakṣyam etad iti vā iti hiṃsā nivartate
     khādakārtham ato hiṃsā mṛgādīnāṃ pravartate
 31 yasmād grasati caivāyur hiṃsakānāṃ mahādyute
     tasmād vivarjayen māṃsaṃ ya icched bhūtim ātmanaḥ
 32 trātāraṃ nādhigacchanti raudrāḥ prāṇivihiṃsakāḥ
     udvejanīyā bhūtānāṃ yathā vyālamṛgās tathā
 33 lobhād vā buddhimohād vā balavīryārtham eva ca
     saṃsargād vātha pāpānām adharmarucitā nṛṇām
 34 svamāṃsaṃ paramāṃsena yo vardhayitum icchati
     udvignavāse vasati yatra tatrābhijāyate
 35 dhanyaṃ yaśasyam āyuṣyaṃ svargyaṃ svastyayanaṃ mahat
     māṃsasyābhakṣaṇaṃ prāhur niyatāḥ paramarṣayaḥ
 36 idaṃ tu khalu kaunteya śrutam āsīt purā mayā
     mārkaṇḍeyasya vadato ye doṣā māṃsabhakṣaṇe
 37 yo hi khādati māṃsāni prāṇināṃ jīvitārthinām
     hatānāṃ vā mṛtānāṃ vā yathā hantā tathaiva saḥ
 38 dhanena krāyato hanti khādakaś copabhogataḥ
     ghātako vadhabandhābhyām ity eṣa trividho vadhaḥ
 39 akhādann anumodaṃś ca bhāvadoṣeṇa mānavaḥ
     yo 'numanyeta hantavyaṃ so 'pi doṣeṇa lipyate
 40 adhṛṣyaḥ sarvabhūtānām āyuṣmān nīrujaḥ sukhī
     bhavaty abhakṣayan māṃsaṃ dayāvān prāṇinām iha
 41 hiraṇyadānair godānair bhūmidānaiś ca sarvaśaḥ
     māṃsasyābhakṣaṇe dharmo viśiṣṭaḥ syād iti śrutiḥ
 42 aprokṣitaṃ vṛthā māṃsaṃ vidhihīnaṃ na bhakṣayet
     bhakṣayan nirayaṃ yāti naro nāsty atra saṃśayaḥ
 43 prokṣitābhyukṣitaṃ māṃsaṃ tathā brāhmaṇa kāmyayā
     alpadoṣam iha jñeya viparīte tu lipyate
 44 khādakasya kṛte jantuṃ yo hanyāt puruṣādhamaḥ
     mahādoṣakaras tatra khādako na tu ghātakaḥ
 45 ijyā yajñaśrutikṛtair yo mārgair abudho janaḥ
     hanyāj jantuṃ māṃsagṛddhrī sa vai narakabhān naraḥ
 46 bhakṣayitvā tu yo māṃsaṃ paścād api nivartate
     tasyāpi sumahān dharmo yaḥ pāpād vinivartate
 47 āhartā cānumantā ca viśistā kraya vikrayī
     saṃskartā copabhoktā ca ghātakāḥ sarva eva te
 48 idam anyat tu vakṣyāmi pramāṇaṃ vidhinirmitam
     purāṇam ṛṣibhir juṣṭaṃ vedeṣu pariniścitam
 49 pravṛtti lakṣaṇe dharme phalārthibhir abhidrute
     yathoktaṃ rājaśārdūla na tu tan mokṣakāṅkṣiṇām
 50 havir yat saṃskṛtaṃ mantraiḥ prokṣitābhyukṣitaṃ śuci
     vedoktena pramāṇena pitṝṇāṃ prakriyāsu ca
     ato 'nyathā vṛthā māṃsam abhakṣyaṃ manur abravīt
 51 asvargyam ayaśasyaṃ ca rakṣovad bharatarṣabha
     vidhinā hi narāḥ pūrvaṃ māṃsaṃ rājan abhakṣayan
 52 ya icchet puruṣo 'tyantam ātmānaṃ nirupadravam
     sa varjayeta māṃsāni prāṇinām iha sarvaśaḥ
 53 śrūyate hi purākalpe nṛṇāṃ vrīhi mayaḥ paśuḥ
     yenāyajanta yajvānaḥ puṇyalokaparāyaṇāḥ
 54 ṛṣibhiḥ saṃśayaṃ pṛṣṭo vasuś cedipatiḥ purā
     abhakṣyam iti māṃsaṃ sa prāha bhakṣyam iti prabho
 55 ākāśān medinīṃ prāptas tataḥ sa pṛthivīpatiḥ
     etad eva punaś coktvā viveśa dharaṇītalam
 56 prajānāṃ hitakāmena tv agastyena mahātmanā
     āraṇyāḥ sarvadaivatyāḥ prokṣitās tapasā mṛgāḥ
 57 kriyā hy evaṃ na hīyante pitṛdaivatasaṃśritāḥ
     prīyante pitaraś caiva nyāyato māṃsatarpitāḥ
 58 idaṃ tu śṛṇu rājendra kīrtyamānaṃ mayānagha
     abhakṣaṇe sarvasukhaṃ māṃsasya manujādhipa
 59 yas tu varṣaśataṃ pūrṇaṃ tapas tapyet sudāruṇam
     yaś caikaṃ varjayen māṃsaṃ samam etan mataṃ mama
 60 kaumude tu viśeṣeṇa śuklapakśe narādhipa
     varjayet sarvamāṃsāni dharmo hy atra vidhīyate
 61 caturo vārṣikān māsān yo māṃsaṃ parivarjayet
     catvāri bhadrāṇy āpnoti kīrtim āyur yaśobalam
 62 atha vā māsam apy ekaṃ sarvamāṃsāny abhakṣayan
     atītya sarvaduḥkhāni sukhī jīven nirāmayaḥ
 63 ye varjayanti māṃsāni māsaśaḥ pakṣaśo 'pi vā
     teṣāṃ hiṃsā nivṛttānāṃ brahmaloko vidhīyate
 64 māṃsaṃ tu kaumudaṃ pakṣaṃ varjitaṃ pārtha rājabhiḥ
     sarvabhūtātmabhūtair tair vijñātārthaparāvaraiḥ
 65 nābhāgenāmbarīṣeṇa gayena ca mahātmanā
     āyuṣā cānaraṇyena dilīpa raghupūrubhiḥ
 66 kārtavīryāniruddhābhyāṃ nahuṣeṇa yayātinā
     nṛgeṇa viṣvagaśvena tathaiva śaśabindunā
     yuvanāśvena ca tathā śibinauśīnareṇa ca
 67 śyenacitreṇa rājendra somakena vṛkeṇa ca
     raivatena ranti devena vasunā sṛñjayena ca
 68 duḥṣantena karūṣeṇa rāmālarka nalais tathā
     virūpāśvena niminā janakena ca dhīmatā
 69 silena pṛthunā caiva vīrasenena caiva ha
     ikṣvākuṇā śambhunā ca śvetena sagareṇa ca
 70 etaiś cānyaiś ca rājendra purā māṃsaṃ na bhakṣitam
     śāradaṃ kaumudaṃ māsaṃ tatas te svargam āpnuvan
 71 brahmaloke ca tiṣṭhanti jvalamānāḥ śriyānvitāḥ
     upāsyamānā gandharvaiḥ strīsahasrasamanvitāḥ
 72 tad etad uttamaṃ dharmam ahiṃsā lakṣaṇaṃ śubham
     ye caranti mahātmāno nākapṛṣṭhe vasanti te
 73 madhu māṃsaṃ ca ye nityaṃ varjayantīha dhārmikāḥ
     janmaprabhṛti madyaṃ ca sarve te munayaḥ smṛtāḥ
     viśiṣṭatāṃ jñātiṣu ca lalbhante nātra saṃśayaḥ
 74 āpannaś cāpado mucyed baddhomucyeta bandhanāt
     mucyet tathāturo rogād duḥkhān mucyeta duḥkhitaḥ
 75 tiryagyoniṃ na gaccheta rūpavāṃś ca bhaven naraḥ
     buddhimān vai kuruśreṣṭha prāpnuyāc ca mahad yaśaḥ
 76 etat te kathitaṃ rājan māṃsasya parivarjane
     pravṛttau ca nivṛttau ca vidhānam ṛṣinirmitam

 

SECTION CXVI

"Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds of food, covet only flesh, are really like great Rakshasas! Alas, they do not relish diverse kinds of cakes and diverse sorts of potherbs and various species of Khanda with juicy flavour so much as they do flesh! My understanding, for this reason, becomes stupefied in this matter. I think, when such is the case, that, there is nothing which can compare with flesh in the matter of taste, I desire, therefore, O puissant one, to hear what the merits are of abstention from flesh, and the demerits that attach to the eating of flesh, O chief of Bharata's race. Thou art conversant with every duty. Do thou discourse to me in full agreeably to the ordinances on duty, on this subject. Do tell me what, indeed, is edible and what inedible. Tell me, O grandsire, what is flesh, of what substances it is, the merits that attach to abstention from it, and what the demerits are that attach to the eating of flesh.'
"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There is nothing on earth that is superior to flesh in point of taste. There is nothing that is more beneficial then flesh to persons that are lean, or weak, or afflicted with disease, or addicted to sexual congress or exhausted with travel. Flesh speedily increases strength. It produces great development. There is no food, O scorcher of foes, that is superior to flesh. But, O delighter of the Kurus, the merits are great that attach to men that abstain from it. Listen to me as I discourse to thee on it. That man who wished to increase his own flesh by the flesh of another living creature is such that there is none meaner and more cruel than he. In this world there is nothing that is dearer to a creature than his life. Hence (instead of taking that valuable possession), one should show compassion to the lives of others as one does to one's own life. Without doubt, O son, flesh has its origin in the vital seed. There is great demerit attaching to its eating, as, indeed, there is merit in abstaining from it. One does not, however, incur any fault by eating flesh sanctified according to the ordinances of the Vedas. The audition is heard that animals were created for sacrifice. They who eat flesh in any other way are said to follow the Rakshasa practice. Listen to me as I tell thee what the ordinance is that has been laid down for the Kshatriyas. They do not incur any fault by eating flesh that has been acquired by expenditure of prowess. All deer of the wilderness were dedicated to the deities and the Pitris in days of old, O king, by Agastya. Hence, the hunting of deer is not censured. There can be no hunting without risk of one's own life. There is equality of risk between the slayer and the slain. Either the animal is killed or it kills the hunter. Hence, O Bharata, even royal sages betake themselves to the practice of hunting. By such conduct they do not become stained with sin. Indeed, the practice is not regarded as sinful. There is nothing, O delighter of the Kurus, that is equal in point of merit, either here or
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hereafter, to the practice of compassion to all living creatures. The man of compassion has no fear. Those harmless men that are endued with compassion have both this world and the next. Persons conversant with duty say that that Religion is worthy of being called Religion which has abstention from cruelty for its indication. The man of cleansed soul should do only such acts as have compassion for their soul. That flesh which is dedicated in sacrifices performed in honour of the deities and the Pitris is called Havi (and, as such, is worthy of being eaten). That man who is devoted to compassion and who behaves with compassion towards others, has no fear to entertain from any creature. It is heard that all creatures abstain from causing any fear unto such a creature. Whether he is wounded or fallen down or prostrated or weakened or bruised, in whatever state he may be, all creatures protect him. Indeed, they do so, under all circumstances, whether he is on even or uneven ground. Neither snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him. When circumstances of fear arise, he becomes freed from fear who frees others from situations of fear. There has never been, nor will there ever be, a gift that is superior to the gift of life. It is certain that there is nothing dearer to oneself than one's life. Death, O Bharata, is a calamity or evil unto all creatures. When the time comes for Death, a trembling of the whole frame is seen in all creatures. Enduring birth in the uterus, decrepitude and afflictions of diverse kinds, in this ocean of the world, living creatures may be seen to be continually going forward and coming back. Every creature is afflicted by death. While dwelling in the uterus, all creatures are cooked in the fluid juices, that are alkaline and sour and bitter, of urine and phlegm and faeces,--juices that produce painful sensations and are difficult to bear. There in the uterus, they have to dwell in a state of helplessness and are even repeatedly torn and pierced. They that are covetous of meat are seen to be repeatedly cooked in the uterus in such a state of helplessness. Attaining to diverse kinds of birth, they are cooked in the hell called Kumbhipaka. They are assailed and slain, and in this way have to travel repeatedly. There is nothing so dear to one as one's life when one comes to this world. Hence, a person of cleansed soul should be compassionate to all living creatures. That man, O king, who abstains from every kind of meat from his birth, without doubt, acquires a large space in Heaven, They who eat the flesh of animals who are desirous of life, are themselves eaten by the animals they eat, without doubt. Even this is my opinion. Since he hath eaten me, I shall eat him in return,--even this, O Bharata, constitutes the character as Mansa of Mansa. 1 The slayer is always slain. After him the eater meets with the same fate. He who acts with hostility towards another (in this life) becomes the victim of
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similar acts done by that other. Whatever acts one does in whatever bodies, one has to suffer the consequences thereof in those bodies. 1 Abstention from cruelty is the highest Religion. Abstention from cruelty is the highest self-control. Abstention from cruelty is the highest gift. Abstention from cruelty is the highest penance. Abstention from cruelty is the highest sacrifice. Abstention from cruelty is the highest puissance. Abstention from cruelty is the highest friend. Abstention from cruelty is the highest happiness. Abstention from cruelty is the highest truth. Abstention from cruelty is the highest Sruti. Gifts made in all sacrifices, ablutions performed in all sacred waters, and the merit that one acquires from making all kinds of gifts mentioned in the scriptures,--all these do not come up to abstention from cruelty (in point of the merit that attaches to it). The penances of a man that abstains from cruelty are inexhaustible. The man that abstains from cruelty is regarded as always performing sacrifices. The man that abstains from cruelty is the father and mother of all creatures. Even these, O chief of Kuru's race, are some of the merits of abstention from cruelty. Altogether, the merits that attach to it are so many that they are incapable of being exhausted even if one were to speak for a hundred years."

 

 

Book 13
Chapter 117

 

 

 

 

1 [y]
      ime vai mānavā loke bhṛśaṃ māṃsasya gṛddhinaḥ
      visṛjya bhakṣān vividhān yathā rakṣogaṇās tathā
  2 nāpūpān vividhākārāñ śākāni vividhāni ca
      ṣāḍavān rasayogāṃś ca tathecchanti yathāmiṣam
  3 tatra me buddhir atraiva visarge parimuhyate
      na manye rasataḥ kiṃ cin māṃsato 'stīha kiṃ cana
  4 tad icchāmi guṇāñ śrotuṃ māṃsasyābhakṣaṇe 'pi vā
      bhakṣaṇe caiva ye doṣās tāṃś caiva puruṣarṣabha
  5 sarvaṃ tattvena dharmajña yadhāvad iha dharmataḥ
      kiṃ vā bhakṣyam abhakṣyaṃ vā sarvam etad vadasva me
  6 [bh]
      evam etan mahābāho yathā vadasi bhārata
      na māṃsād aram atrānyad rasato vidyate bhuvi
  7 kṣatakṣīṇābhitaptānāṃ grāmyadharmaratāś ca ye
      adhvanā karśitānāṃ ca na māṃsād vidyate param
  8 sadyo vardhayati prāṇān puṣṭim agryaṃ dadāti ca
      na bhakṣo 'bhyadhikaḥ kaś cin māṃsād asti paraṃtapa
  9 vivarjane tu bahavo guṇāḥ kauravanandana
      ya bhavanti manuṣyāṇāṃ tān me nigadataḥ śṛṇu
  10 svamāṃsaṃ paramāṃsair yo vivardhayitum icchati
     nāsti kṣudrataras tasmān na nṛśaṃsataro naraḥ
 11 na hi prāṇāt priyataraṃ loke kiṃ cana vidyate
     tasmād dayāṃ naraḥ kuryād yathātmani tathā pare
 12 śukrāc ca tāta saṃbhūtir māṃsasyeha na saṃśayaḥ
     bhakṣaṇe tu mahān doṣo vadhena saha kalpate
 13 ahiṃsā lakṣaṇo dharma iti veda vido viduḥ
     yad ahiṃsraṃ bhavet karma tat kuryād ātmavān naraḥ
 14 pitṛdaivatayajñeṣu prokṣitaṃ havir ucyate
     vidhinā veda dṛṣṭena tad bhuktveha na duṣyati
 15 yajñārthe paśavaḥ sṛṣṭā ity api śrūyate śrutiḥ
     ato 'nyathā pravṛttānāṃ rākṣaso vidhir ucyate
 16 kṣatriyāṇāṃ tu yo dṛṣṭo vidhis tam api me śṛṇu
     vīryeṇopārjitaṃ māṃsaṃ yathā khādan na duṣyati
 17 āraṇyāḥ sarvadauvatyāḥ prokṣitāḥ sarvaśo mṛgāḥ
     agastyena purā rājan mṛgayā yena pūjyate
 18 nātmānam aparityajya mṛgayā nāma vidyate
     samatām upasaṃgamya rūpaṃ hanyān na vā nṛpa
 19 ato rājarṣayaḥ sarve mṛgayāṃ yānti bhārata
     lipyante na hi doṣeṇa na caitat pātakaṃ viduḥ
 20 na hi tatparamaṃ kiṃ cid iha loke paratra ca
     yat sareṣv iha lokeṣu dayā kauravanandana
 21 na bhayaṃ vidyate jātu narasyeha dayāvataḥ
     dayāvatām ime lokāḥ pare cāpi tapasvinām
 22 abhayaṃ sarvabhūtebhyo yo dadāti dayāparaḥ
     abhayaṃ tasya bhūtāni dadatīty anuśuśrumaḥ
 23 kṣataṃ ca skhalitaṃ caiva patitaṃ kliṣṭam āhatam
     sarvabhūtāni rakṣanti sameṣu viṣameṣu ca
 24 nainaṃ vyālamṛgā ghnanti na piśācā na rākṣasāḥ
     mucyante bhayakāleṣu mokṣayanti ca ye parān
 25 prāṇadānāt paraṃ dānaṃ na bhūtaṃ na bhaviṣyati
     na hy ātmanaḥ priyataraḥ kaś cid astīti niścitam
 26 aniṣṭaṃ sarvabhūtānāṃ maraṇaṃ nāma bhārata
     mṛtyukāle hi bhūtānāṃ sadyo jāyati vepathuḥ
 27 jātijanma jarāduḥkhe nityaṃ saṃsārasāgare
     jantavaḥ parivartante maraṇād udvijanti ca
 28 garbhavāseṣu pacyante kṣārāmla kaṭukai rasaiḥ
     mūtra śleṣma purīṣāṇāṃ sparśaiś ca bhṛśadāruṇaiḥ
 29 jātāś cāpy avaśās tatra bhidyamānāḥ punaḥ punaḥ
     pāṭyamānāś ca deśyante vivaśā māṃsagṛddhinaḥ
 30 kumbhī pāke ca pacyante tāṃ tāṃ yonim upāgatāḥ
     ākramya māryamāṇāś ca bhrāmyante vai punaḥ punaḥ
 31 nātmano 'sti priyataraḥ pṛthivyām anusṛtya ha
     tasmāt prāṇiṣu sarveṣu dayāvān ātmavān bhavet
 32 sarvamāṃsāni yo rājan yāvaj jīvaṃ na bhakṣayet
     svarge sa vipulaṃ sthānaṃ prāpnuyān nātra saṃśayaḥ
 33 ye bhakṣayanti māṃsāni bhūtānāṃ jīvitaiṣiṇām
     bhakṣyante te 'pi tair bhūtair iti me nāsti saṃśayaḥ
 34 māṃ sa bhakṣayate yasmād bhakṣayiṣye tam apy aham
     etan māṃsasya māṃsatvam ato buddhyasva bhārata
 35 ghātako vadhyate nityaṃ tathā vadhyeta bandhakaḥ
     ākroṣṭākruśyate rājan dveṣṭā dveṣyatvam āpnute
 36 yena yena śarīreṇa yad yat karma karoti yaḥ
     tena tena śarīreṇa tat tat palam upāśnute
 37 ahiṃsā paramo dharmas tathāhiṃsā paro damaḥ
     ahiṃsā paramaṃ dānam ahiṃsā paramas tapaḥ
 38 ahiṃsā paramo yajñas tathāhismā paraṃ balam
     ahiṃsā paramaṃ mitram ahiṃsā paramaṃ sukham
     ahiṃsā paramaṃ satyam ahiṃsā paramaṃ śrutam
 39 sarvayajñeṣu vā dānaṃ sarvatīrtheṣu cāplutam
     sarvadānaphalaṃ vāpi naitat tulyam ahiṃsayā
 40 ahiṃsrasya tapo 'kṣayyam ahiṃsro yajate sadā
     ahiṃsraḥ sarvabhūtānāṃ yathā mātā yathā pitā
 41 etat phalam ahiṃsāyā bhūyaś ca kurupuṃgava
     na hi śakyā guṇā vaktum iha varṣaśatair api

 

SECTION CXVII

"Yudhishthira said, 'Desiring to die or desiring to live, many persons give up their lives in the great sacrifice (of battle). Tell me, O grandsire, what is the end that these attain to. To throw away life in battle is fraught with sorrow for men. O thou of great wisdom, thou knowest that to give up life is difficult for men whether they are in prosperity, or adversity, in felicity or calamity. In my opinion, thou art possessed of omniscience. Do thou tell me the reason of this.'
"Bhishma said, 'In prosperity or adversity, in happiness or woe, living creatures, O lord of the earth, coming into this world, live according to a particular tenor. Listen to me as I explain the reason to thee. The question thou hast asked me is excellent, O Yudhishthira! In this connection, O king, I shall explain to thee the old narrative of the discourse that took place in former times between the Island-born Rishi and a crawling worm. In days of old, when that learned Brahmana, viz., the Island-born Krishna, having identified himself with Brahma, roamed over the world, he beheld, on a road over which cars used to pass, a worm moving speedily. The Rishi was conversant with the course of
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every creature and the language of every animal. Possessed of omniscience, he addressed the worm he saw in these words.'
"Vyasa said, 'O worm, thou seemest to be exceedingly alarmed, and to be in great haste. Tell me, whither dost thou run, and whence hast thou been afraid.'
"The worm said, 'Hearing the rattle of yonder large car I am filled with fear. O thou of great intelligence, fierce is the roar it makes. It is almost come! The sound is heard. Will it not kill me? It is for this that I am flying away. The sound, as it is heard from a near point, I catch, of the bulls I hear. They are breathing hard under the whip of the driver, as they are drawing the heavy burden. I hear also the diverse sounds made by the men who are driving the bulls. Such sounds are incapable of being heard by a creature that like us has taken his birth in the order of worms. It is for this reason that I am flying from this situation of great fright. Death is felt by all creatures to be fraught with pain. Life is an acquisition difficult to make. Hence, I fly away in fear, I do not wish to pass from a state of happiness to one of woe.'
"Bhishma continued, 'Thus addressed, the Island-born Vyasa said, 'O worm, whence can be thy happiness? Thou belongest to the inter-mediate order of being. I think, death would be fraught with happiness to thee! Sound, touch, taste, scent, and diverse kinds of excellent enjoyments are unknown to thee, O worm! I think, death will prove a benefit to thee!'
"The worm said, 'A living creature, in whatever situation he may be placed, becomes attached to it. In even this order of being I am happy, I think, O thou of great wisdom! It is for this that I wish to live. In even this condition, every object of enjoyment exists for me according to the needs of my body. Human beings and those creatures that spring from immobile objects have different enjoyments. In my former life I was a human being. O puissant one, I was a Sudra possessed of great wealth. I was not devoted to the Brahmanas. I was cruel, vile in conduct, and a usurer. I was harsh in speech. I regard cunning as wisdom. I hated all creatures. Taking advantage of pretexts in compacts made between myself and others. I was always given to taking away what belonged to others. Without feeding servants and guests arrived at my house, I used to fill, when hungry, my own stomach, under the impulse of pride, covetous of good food. Greedy I was of wealth, I never dedicated, with faith and reverence, any food to the deities and the Pitris although duty required me to dedicate food unto them. Those men that came to me, moved by fear, for seeking my protection, I sent adrift without giving them any protection. I did not extend my protection to those that came to me with prayers for dispelling their fear. I used to feel unreasonable envy at seeing other people's wealth, and corn, and spouses held dear by them, and articles of drink, and good mansions. Beholding the happiness of others, I was filled with envy and I always wished them
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poverty, Following that course of conduct which promised to crown my own wishes with fruition, I sought to destroy the virtue, wealth, and pleasures of other people. In that past life of mine, I committed diverse deeds largely fraught with cruelty and such other passions. Recollecting those acts I am filled with repentance and grief even as one is filled with grief at the loss of one's dear son. In consequence of these acts of mine I do not know what the fruits are of good deeds. I, however, worshipped my old mother and on one occasion worshipped a Brahmana. Endued with birth and accomplishments, that Brahmana, in course of his wanderings, came to my house once as a guest. I received him with reverent hospitality. In consequence of the merit attaching to that act, my memory has not forsaken me. I think that in consequence of that act I shall once more succeed in regaining happiness. O thou of ascetic wealth, thou knowest everything. Do thou in kindness tell me what is for my good."

 

 

Book 13
Chapter 118

 

 

 

 

1 [y]
      akāmāś ca sa kāmāś ca hatā ye 'smin mahāhave
      kāṃ yoniṃ pratipannās te tan me brūhi pitāmaha
  2 duḥkhaṃ prāṇaparityāgaḥ puruṣāṇāṃ mahāmṛdhe
      jānāmi tattvaṃ dharmajña prāṇatyāgaṃ suduṣkaram
  3 samṛddhe vāsamṛddhe vā śubhe vā yadi vāśubhe
      kāraṇaṃ tatra me brūhi sarvajño hy asi me mataḥ
  4 [bh]
      samṛddhe vāsamṛddhe vā śubhe vā yadi vāśubhe
      saṃsāre 'smin samājātāḥ prāṇinaḥ pṛthivīpate
  5 niratā yena bhāvena tatra me śṛṇu kāraṇam
      samyak cāyam anupraśnas tvayoktaś ca yudhiṣṭhira
  6 atra te vartayiṣyāmi purāvṛttam idaṃ nṛpa
      dvaipāyanasya saṃvādaṃ kīṭasya ca yudhiṣṭhira
  7 brahmabhūtaś caran vipraḥ kṛṣṇa dvaupāyanaḥ purā
      dadarśa kīṭaṃ dhāvantaṃ śīghraṃ śakaṭavartmani
  8 gatijñaḥ sarvabhūtānāṃ rutajñaś ca śarīriṇām
      sarvajñaḥ sarvado dṛṣṭvā kīṭaṃ vacanam abravīt
  9 kīṭa saṃtrastarūpo 'si tvaritaś caiva lakṣyase
      kva dhāvasi tad ācakṣva kutas te hayam āgatam
  10 [k]
     śakaṭasyāsya mahato doṣaṃ śrutvā bhayaṃ mama
     āgataṃ vai mahābuddhe svana eṣa hi dāruṇaḥ
     śrūyate na sa māṃ hanyād iti tasmād apākrame
 11 śvasatāṃ ca śṛṇomy evaṃ goputrāṇāṃ pracodyatām
     vahatāṃ sumahābhāraṃ saṃnikarṣe svanaṃ prabho
     nṛṇāṃ ca saṃvāhayatāṃ śrūyate vividhaḥ svanaḥ
 12 soḍhum asmadvidhenaiṣa na śakyaḥ kīṭa yoninā
     tasmād apakramāmy eṣa bhayād asyāt sudāruṇāt
 13 duḥkhaṃ hi mṛtyur bhūtānāṃ jīvitaṃ ca sudurlabham
     ato bhītaḥ palāyāmi gaccheyaṃ nāsukhaṃ sukhāt
 14 [bh]
     ity uktaḥ sa tu taṃ prāha kutaḥ kīṭa sukhaṃ tava
     maraṇaṃ te sukhaṃ manye tiryagyonau hi vartase
 15 śabdaṃ sparśaṃ rasaṃ gandhaṃ bhogāṃś coccāvacān bahūn
     nābhijānāsi kīṭa tvaṃ śreyo maraṇam eva te
 16 [k]
     sarvatra nirato jīva itīhāpi sukhaṃ mama
     cetayāmi mahāprājña tasmād icchāmi jīvitum
 17 ihāpi viṣayaḥ sarvo yathā dehaṃ pravartitaḥ
     mānuṣās tiryagāś caiva pṛthag bhogā viśeṣataḥ
 18 aham āsaṃ manuṣyo vai śūdro bahudhanaḥ purā
     abrahmaṇyo nṛśaṃsaś ca kadaryo vṛddhijīvinaḥ
 19 vāk tīkṣṇo nikṛtiprajño moṣṭā viśvasya sarvaśaḥ
     mithaḥ kṛto 'panidhanaḥ parasvaharaṇe rataḥ
 20 bhṛtyātithi janaś cāpi gṛhe paryuṣito mayā
     mātsaryāt svādu kāmena nṛśaṃsena bubhūṣatā
 21 devārthaṃ pitṛyajñārtham annaṃ śraddhā kṛtaṃ mayā
     na dattam arthakāmena deyam annaṃ punāti ha
 22 guptaṃ śaraṇam āśritya bhayeṣu śaraṇā gatāḥ
     akasmān na bhayāt tyaktā na ca trātā bhayaiṣiṇaḥ
 23 dhanaṃ dhānyaṃ priyān dārān yānaṃ vāsas tathādbhutam
     śriyaṃ dṛṣṭvā manuṣyāṇām asūyāmi nirarthakam
 24 īrṣyuḥ parasukhaṃ dṛṣṭvā ātatāyy abubhūṣakaḥ
     trivargahantā cānyeṣām ātmakāmānuvartakaḥ
 25 nṛśaṃsaguṇabhūyiṣṭhaṃ purā karmakṛtaṃ mayā
     smṛtvā tad anutapye 'haṃ tyaktvā priyam ivātmajam
 26 śubhānām api jānāmi kṛtānāṃ karmaṇāṃ phalam
     mātā ca pūjitā vṛddhā brāhmaṇaś cārcito mayā
 27 sakṛj jātiguṇopetaḥ saṃgatya gṛham āgataḥ
     atithiḥ pūjito brahmas tena māṃ nājahāt smṛtiḥ
 28 karmaṇā tena caivāhaṃ sukhāśām iha lakṣaye
     tac chrotum aham icchāmi tvattaḥ śreyas tapodhana

 

SECTION CXVIII

"Vyasa said, 'It is in consequence of a meritorious act, O worm, that thou, though born in the intermediate order of being, art not stupefied. That act is mine, O worm, in consequence of which thou art not stupefied. 1 In consequence of the puissance of my penances, I am able to rescue a being of demerit by granting him a sight only of my person. There is no stronger might than the might that attaches to penances, I know, O worm, that thou hast taken birth in the order of worms through the evil acts of thy past life. If, however, thou thinkest of attaining to righteousness and merit, thou mayst again attain to it. Deities as well as beings crowned with ascetic success, enjoy or endure the consequence of acts done by them in this field of action. Amongst men also, when acts of merit are performed, they are performed from desire of fruit (and not with disregard for fruit). The very accomplishment that one seeks to acquire are sought from desire of the happiness they will bring. 2 Learned or ignorant (in a former life) the creature that is, in this life, destitute of speech and understanding and hands and feet, is really destitute of everything. 3 He that becomes a superior Brahmana adores,
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while alive, the deities of the sun and the moon, uttering diverse sacred Mantras. O worm, thou shalt attain to that state of existence. Attaining to that status, thou wilt enjoy all the elements converted into articles of enjoyment. When thou hast attained to that state, I shall impart to thee Brahma. Or, if thou wishest, I may place thee in any other status!' The worm, agreeing to the words of Vyasa, did not leave the road, but remained on it. Meanwhile, the large vehicle which was coming in that direction came to that spot. 1 Torn to pieces by the assault of the wheels, the worm gave up his life-breath. Born at last in the Kshatriya order through the grace of Vyasa of immeasurable puissance, he proceeded to see the great Rishi. He had, before becoming a Kshatriya, to pass through diverse orders of being, such as hedgehog and Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya. Having given an account of his various transformations unto the truth-telling Rishi, and remembering the Rishi's kindness for him, the worm (now transformed into a Kshatriya) with joined palms fell at the Rishi's feet and touched them with his head.'
"The worm said, 'My present status is that high one which is coveted by all and which is attainable by the possession of the ten well-known attributes. Indeed, I who was formerly a worm have thus attained to the status of a prince. Elephants of great strength, decked with golden chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of high mettle. Numerous vehicles, unto which are attached camels and mules, bear me. With all my relatives and friends I now eat food rich with meat. Worshipped by all, sleep, O highly blessed one, on costly beds in delightful rooms into which disagreeable winds cannot blow. Towards the small hours of every night, Sutas and Magadhas and encomiasts utter my praises even as the deities utter the agreeable praises of Indra, their chief. Through the grace of thyself that art firm in truth and endued with immeasurable energy, I who was before a worm have now become a person of the royal order. I bow my head to thee, O thou of great wisdom. Do thou command me as to what I should do now. Ordained by the puissance of thy penances, even this happy status hath now become mine!'
"Vyasa said, 'I have today been worshipped by thee, O king, with diverse words expressive of reverence. Transformed into a worm, thy memory had become clouded. That memory has again appeared. The sin thou committed in a former life has not yet been destroyed,--that sin, viz., which was earned by thee while thou wert a Sudra covetous of wealth and cruel in behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight of my person. That was an act of merit to thee while thou wert a worm. In consequence of thy having saluted and worshipped me thou shalt rise higher, for, from the Kshatriya order thou shalt rise to the status of a Brahmana, if only thou castest off thy life-breaths on the
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field of battle for the sake of kine or Brahmanas. O prince, enjoying much felicity and performing many sacrifices with copious presents, thou shalt attain to heaven and transformed into eternal Brahma, thou wilt have perfect beatitude. Those that take birth in the intermediate order (of animals) become (when they rise) Sudras. The Sudra rises to the status of the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who takes pride in the discharge of the duties of his order, succeeds in attaining to the status of a Brahmana. The Brahmana, by following a righteous conduct, attains to heaven that is fraught with great felicity.'"

 

 

Book 13
Chapter 119

 

 

 

 

1 [v]
      śubhena karmaṇā yad vai tiryagyonau na muhyase
      mamaiva kīṭa tat karma yena tvaṃ na pramuhyase
  2 ahaṃ hi darśanād eva tārayāmi tapobalāt
      tapobalād dhi balavad balam anyan na vidyate
  3 jānāmi pāpaiḥ svakṛtair gataṃ tvāṃ kīṭa kīṭatām
      avāpsyasi paraṃ dharmaṃ dharmastho yadi manyase
  4 karmabhūmikṛtaṃ devā bhuñjate tiryagāś ca ye
      dharmād api manuṣyeṣu kāmo 'rthaś ca yathā guṇaiḥ
  5 vāgbuddhipāṇipādaiś cāpy upetasya vipaścitaḥ
      kiṃ hīyate manuṣyasya mandasyāpi hi jīvataḥ
  6 jīvan hi kurute pūjāṃ viprāgryaḥ śaśisūryayoḥ
      bruvann api kathaṃ puṇyāṃ tatra kīṭa tvam eṣyasi
  7 guṇabhūtāni bhūtāni tatra tvam upabhokṣyase
      tatra te 'haṃ vineṣyāmi brahmatvaṃ yatra cecchasi
  8 sa tatheti pratiśrutya kīṭo vartmany atiṣṭhata
      tam ṛṣiṃ draṣṭum agamat sarvāsv anyāsu yoniṣu
  9 śvāvid godhā varāhāṇāṃ tathaiva mṛgapakṣiṇām
      śvapākavaiśya śūdrāṇāṃ kṣatriyāṇāṃ ca yoniṣu
  10 sa kīṭety evam ābhāṣya ṛṣiṇā satyavādinā
     pratismṛtyātha jagrāha pādau mūrdhnā kṛtāñjaliḥ
 11 [k]
     idaṃ tad atulaṃ sthānam īpṣitaṃ daśabhir guṇaiḥ
     yad ahaṃ prāpya kīṭatvam āgato rājaputratām
 12 vahanti mām atibalāḥ kuñjarā hemamālinaḥ
     syandaneṣu ca kāmbojā yuktāḥ paramavājinaḥ
 13 uṣṭrāśvatara yuktāni yānāni ca vahanti mām
     sa bāndhavaḥ sahāmātyaś cāśnāmi piśitaudanam
 14 gṛheṣu sunivāseṣu sukheṣu śayaneṣu ca
     parārdhyeṣu mahābhāga svapāmīha supūjitaḥ
 15 sarveṣv apararātreṣu sūtamāgadhabandinaḥ
     stuvanti māṃ yathā devaṃ mahendraṃ priyavādinaḥ
 16 prasādāt satyasaṃdhasya bhavato 'mitatejasaḥ
     yad ahaṃ kīṭatāṃ prārya saṃprāpto rājaputratām
 17 namas te 'stu mahāprājña kiṃ karomi praśādhi mām
     tvat tapobalanirdiṣṭam idaṃ hy adhitagaṃ mayā
 18 [v]
     arcito 'haṃ tvayā rājan vāgbhir adya yadṛcchayā
     adya te kīṭatāṃ prāpya smṛtir jātājugupsitā
 19 na tu nāśo 'sti pāpasya yat tvayopacitaṃ purā
     śūdreṇārtha pradhānena nṛśaṃsenātatāyinā
 20 mama te darśanaṃ prāptaṃ tac caiva sukṛtaṃ purā
     tiryagyonau sma jātena mama cāpy arcanāt tathā
 21 itas tvaṃ rājaputratvād brāhmaṇyaṃ samavāpsyasi
     gobrāhmaṇa kṛte prāṇān hutvātmīyān raṇājire
 22 rājaputra sukhaṃ prāpya ṛtūṃś caivāptadakṣiṇān
     atha modiṣyase svarge brahmabhūto 'vyayaḥ sukhī
 23 tiryagyoniyāḥ śūdratām abhyupaiti; śūdro vaiśyatvaṃ kṣatriyatvaṃ ca vaiśyaḥ
     vṛttaślāghī kṣatriyo brāhmaṇatvaṃ; svargaṃ puṇyaṃ brāhmaṇaḥ sādhuvṛttaḥ

SECTION CXIX

"Bhishma said, 'Having cast off the status of a worm and taken birth as a Kshatriya of great energy, the person (of whom I am speaking), remembering his previous transformations, O monarch, began to undergo severe austerities. Beholding those severe austerities of the Kshatriya who was well-conversant with religion and wealth, the Island-born Krishna, that foremost of Brahmanas, went to him.'
"Vyasa said, The penances that appertain, O worm, to the Kshatriya order consist of the protection of all creatures. Do thou regard these duties of the Kshatriya order to be the penances laid down for thee. Thou shalt then attain to the status of a Brahmana. Ascertaining what is right and what is wrong, and cleansing thy soul, do thou duly cherish and protect all creatures, judiciously gratifying all good desires and correcting all that is unholy. Be thou of cleansed soul, be thou contented and be thou devoted to the practice of righteousness. Conducting thyself in this way, thou wilt then, when thou castest off thy life-breaths, become a Brahmana!'
"Bhishma continued, 'Although he had retired into the woods, yet, O Yudhishthira, having heard the words of the great Rishi he began to cherish and protect his subjects righteously. Soon, O best of kings, that worm, in consequence of the due discharge of the duty of protecting his subjects, became a Brahmana after casting off his Kshatriya body. Beholding him transformed into a Brahmana, the celebrated Rishi, viz., the Island-born Krishna of great wisdom, came to him.'
"Vyasa said, 'O chief of Brahmanas, O blessed one, be not troubled (through fear of death)! He who acts righteously attains to respectable birth. He, on the other hand, who acts unrighteously attains to a low and vile birth, O thou that art conversant with righteousness, one attains to misery agreeably the measure of one's sin. Therefore, O worm, do not be troubled through fear of death. The only fear thou shouldst entertain is about the loss of righteousness. Do thou, therefore, go on practising righteousness.'
"The worm said, 'Through thy grace, O holy one, I have attained from
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happy to happier positions! Having obtained such prosperity as has its roots in righteousness, I think, my demerits have been lost.'
"Bhishma said, 'The worm having, at the command of the holy Rishi, attained to the status of a Brahmana that is so difficult to attain, caused the earth to be marked with a thousand sacrificial stakes. That foremost of all persons conversant with Brahma then obtained a residence in the region of Brahman himself. Indeed, O son of Pritha, the worm attained to the highest status, viz., that of eternal Brahma, as the result of his own acts done in obedience to the counsels of Vyasa. Those bulls among Kshatriyas, also, who have cast off their life-breaths (on the field of Kurukshetra) exerting their energy the while, have all attained to a meritorious end. Therefore O king, do not mourn on their account.'"

 

 

Book 13
Chapter 120

 

 

 

 1 [bh]
      kṣatradharmam anuprāptaḥ smarann eva sa vīryavān
      tyaktvā ca kīṭatāṃ rājaṃś cacāra vipulaṃ tapaḥ
  2 tasya dharmārthaviduṣo dṛṣṭvā tad vipulaṃ tapaḥ
      ājagāma dvijaśreṣṭhaḥ kṛṣṇadvaipāyanas tadā
  3 [v]
      kṣātraṃ caiva vrataṃ kīṭa bhūtānāṃ paripālanam
      kṣatraṃ caiva vrataṃ dhyāyaṃs tato vipratvam eṣyasi
  4 pāhi sarvāḥ prajāḥ samyak śubhāśubhavid ātmavān
      śubhaiḥ saṃvibhajan kāmair aśubhānāṃ ca pāvanaiḥ
  5 ātmavān bhava suprītaḥ svadharmacaraṇe rataḥ
      kṣātrīṃ tanuṃ samutsṛjya tato vipratvam eṣyasi
  6 [bh]
      so 'thāraṇyam abhipretya punar eva yudhiṣṭhira
      maharṣer vacanaṃ śrutvā prajā dharmeṇa pālya ca
  7 acireṇaiva kālena kīṭaḥ pārthiva sattama
      prajāpālanadharmeṇa pretya vipratvam āgataḥ
  8 tatas taṃ brāhmaṇaṃ dṛṣṭvā punar eva mahāyaśāḥ
      ājagāma mahāprājñaḥ kṛṣṇadvaipāyanas tadā
  9 [v]
      bho bho viprarṣabha śrīman mā vyathiṣṭhāḥ kathaṃ cana
      śubhakṛc chubhayonīṣu pāpakṛt pāpayoniṣu
      upapadyati dharmajña yathā dharmaṃ yathāgamam
  10 tasmān mṛtyubhayāt kīṭa mā vyathiṣṭhāḥ kathaṃ cana
     dharmalopād bhayaṃ te syāt tasmād dharmaṃ carottamam
 11 [k]
     sukhāt sukhataraṃ prāpto bhagavaṃs tvatkṛte hy aham
     dharmamūlāṃ śriyaṃ prāpya pāpmā naṣṭa ihādya me
 12 [bh]
     bhagavad vacanāt kīṭo brāhmaṇyaṃ prāpya durlabham
     akarot pṛthivīṃ rājan yajñayūpa śatāṅkitām
     tataḥ sālokyam agamad brahmaṇo brahma vittamaḥ
 13 avāpa ca paraṃ kīṭaḥ pārtha brahma sanātanam
     svakarmaphalanirvṛttaṃ vyāsasya vacanāt tadā
 14 te 'pi yasmāt svabhāvena hatāḥ kṣatriya puṃgavāḥ
     saṃprāptās te gatiṃ puṇyāṃ tasmān mā śoca putraka

SECTION CXX

"Yudhishthira said, 'Which amongst these three is superior, viz., knowledge, penances, and gifts? I ask thee, O foremost of righteous persons! Do tell me this, O grandsire!'
"Bhishma said, 'In this connection is cited the old narrative of the conversation between Maitreya and the Island-born Krishna. Once on a time, the Island-born Krishna, O king, while wandering over the world in disguise, proceeded to Baranasi and waited upon Maitreya who belonged by birth to a race of Munis 1. Seeing Vyasa arrive, that foremost of Rishis, viz., Maitreya, gave him a seat and after worshipping him with due rites, fed him with excellent food. Having eaten that good food which was very wholesome and which produced every kind of gratification, the high-souled Krishna became exceedingly delighted and as he sat there, he even laughed aloud. Seeing Krishna laugh, Maitreya addressed him, saying, 'Tell me, O righteous-souled one, what the reason is of thy laughter! Thou art an ascetic, endued with capacity to control thy emotions. Great joy, it seems, has come over thee! Saluting thee, and worshipping thee with bent head, I ask thee this, viz., what the puissance is of my penances and what the high blessedness is that is thine! The acts I do are different from those which thou doest. Thou art already emancipated though still owning life-breaths. I, however, am not yet freed. For all that I think that there is not much difference between thee and me. I am again, distinguished by birth.' 2
"Vyasa said, 'This wonder that has filled me hath arisen from an ordinance that looks like a hyperbole, and from its paradoxical statement
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for the comprehension of the people. The declaration of the Vedas seems to be untrue. But why should the Vedas say an untruth? It has been said that there are three tracks which constitute the best vows of a man One should never injure; one should always tell the truth; and one should make gifts. The Rishis of old announced this, following the declarations of the Vedas. These injunctions were heard in days of old,--they should certainly be followed by us even in our times. Even a small gift, made under the circumstances laid down, produces great fruits 2. Unto a thirsty man thou hast given a little water with a sincere heart. Thyself thirsty and hungry, thou hast, by giving me such food, conquered many high regions of felicity, O puissant one, as, one does by many sacrifices. I am exceedingly delighted with thy very sacred gift, as also with thy penances. Thy puissance is that of Righteousness: Thy appearance is that of Righteousness. The fragrance of Righteousness is about thee. I think that all thy acts are performed agreeably to the ordinance, O son, superior to ablutions in sacred waters superior to the accomplishment of all Vedic vows, is gift. Indeed, O Brahmana, gift is more auspicious than all sacred acts. If it be not more meritorious than all sacred acts, there can be no question about its superiority. All those rites laid down in the Vedas which thou applaudest do not come up to gift, for gift without doubt, is as I hold, fraught with very superior merit. The track that has been made by those men who make gifts is the track that is trodden by the wise. They who make gifts are regarded as givers of even the life-breaths. The duties that constitute Righteousness are established in them. As the Vedas when well-studied, as the restraining of the senses, as a life of universal Renunciation, even so is gift which is fraught with very superior merit. Thou, O son, wilt rise from joy to greater joy in consequence of thy having betaken thyself to the duty of making gifts The man of intelligence (who practises this duty) certainly rises from joy to greater joy. We have without doubt, met with many direct instances of this. Men endued with prosperity succeed in acquiring wealth, making gifts, performing sacrifices, and earning happiness as the result thereof. It is always observed, O thou of great wisdom, to happen naturally that happiness is followed by misery and misery is followed by happiness. 1 Men of wisdom nave said that human beings in this world have three kinds of conduct. Some are righteous, some are sinful: and some are neither righteous nor sinful.
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[paragraph continues] The conduct of the person who is devoted to Brahma is not regarded either way. His sins are never regarded as sins. So also the man who is devoted to the duties laid down for him is regarded as neither righteous nor sinful (for the observance of those duties). Those men that are devoted to sacrifices, gifts, and penances, are regarded as righteous. These, however, that injure other creatures and are unfriendly to them, are regarded as sinful. There are some men who appropriate what belongs to others. These certainly fall into Hell and meet with misery. All other acts that men do are indifferent, being regarded as neither righteous nor sinful. Do thou sport and grow and rejoice and make gifts and perform sacrifices. Neither men of knowledge nor those endued with penances will then be able to get the better of thee!'"

---

Footnotes

249:1 Swairini-kule implies, as the commentator explains, the race of Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan applied to Krishna-Dwaipayana. If it be read charam it would refer to Maitreya.
249:2 Prithagatman implies one whose soul is still invested with upadhis; Sukhatman is one whose soul has transcended all upadhis.
250:2 This literal version of the verse yields no sense. The meaning, however, is this: Atichccheda or Atichcchanda implies a hyperbolic statement, Ativaua means a paradox. It is said that by gift of even a palmful of water one may attain to a place which is attainable by a hundred sacrifices. This ordinance, which looks like a hyperbole, and its statement by Vedic teachers that looks like a paradox, fill me with wonder. The Vedas say that no one attains to such a place without a hundred sacrifices. This seems to be untrue, for people do reach it by making even slight gifts to deserving persons at proper times.
250:1 The sense is that those who pursue carnal pleasures meet with misery as the end, and those who practise austerities meet with felicity as their reward.

 

 

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