cause and effect.[12] When the period of their life runs out, casting off
their weakened bodies, they take upon themselves all the effects of their
sinful acts, for none but the actor is burdened with the consequences of
his acts.[13] Even thus, endued with actions, creatures come into this
wheel of life that is continually turning like the wheel of a car, and
even thus, coming thither, they meet with their fellow-creatures. He,
however, who abandons the worldly course of life, which is really a
fleeting illusion although it looks eternal, and which is afflicted by
birth, death, decrepitude, disease, and pain, is sure to obtain
happiness. When again, the very gods fall down from heaven and great
Rishis from their respective positions of eminence who, that is
acquainted with truths of causes (and effects) would wish to have even
heavenly prosperity?[14] Insignificant kings, having performed diverse
acts relating to the diverse means of kingcraft (known by the means of
conciliation, gift, &c.) often slay a king through some contrivance.
Reflecting on these circumstances, this nectar of wisdom hath come to me.
Having attained it, I desire to get a permanent, eternal, and
unchangeable place (for myself). Always (conducting myself) with such
wisdom and acting in this way, I shall, by betaking myself to that
fearless path of life, terminate this physical frame that is subject to
birth, death, decrepitude, disease, and pain.'"
SECTION X
Bhimasena said, "Thy understanding, O king, has become blind to the
truth, like that of a foolish and unintelligent reciter of the Veda in
consequence of his repeated recitation of those scriptures. If censuring
the duties of kings thou wouldst lead a life of idleness, then, O bull of
Bharata's race, this destruction of the Dhartarashtras was perfectly
uncalled for. Are forgiveness and compassion and pity and abstention from
injury not to be found in anybody walking along the path of Kshatriya
duties? If we Knew that this was thy intention, we would then have never
taken up arms and slain a single creature. We would then have lived by
mendicancy till the destruction of this body. This terrible battle
between the rulers of the earth would also have never taken place. The
learned have said this all that we see is food for the strong. Indeed,
this mobile and immobile world is our object of enjoyment for the person
that is strong. Wise men acquainted with Kshatriya duties have declared
that they who stand in the way of the person taking the sovereignty of
the earth, should be slain. Guilty of that fault, those that stood as
enemies of our kingdom have all been slain by us. Having slain them, O
Yudhishthira, righteously govern this earth. This our act (in refusing
the kingdom) is like that of a person who having dug a well stops in his
work before obtaining water and comes up smutted with mire. Or, this our
act is like that of a person who having climbed up a tall tree and taken
honey there from meets with death before tasting it. Or, it is like that
of a person who having set out on a long way comes back in despair
without having reached his destination. Or, it is like that of a person
who having slain all his foes, O thou of Kuru's race, at last Falls by
his own hand. Or, it is like that of a person afflicted with hunger, who
having obtained food, refuses to take it, or of a person under the
influence of desire, who having obtained a woman reciprocating his
passion, refuses to meet with her. We have become objects of censure, O
Bharata, because, O king, we follow thee that art of feeble
understanding, in consequence of thyself being our eldest brother. We are
possessed of mighty arms; we are accomplished in knowledge and endued
with great energy. Yet we are obedient to the words of a eunuch as if we
were entirely helpless. We are the refuge of all helpless persons. Yet,
when people see us so, why would they not say that in respect of the
acquisition of our objects we are entirely powerless? Reflect on this
that I say. It has been laid down that (a life of) renunciation should be
adopted, only in times of distress, by kings overcome with decrepitude or
defeated by foes. Men of wisdom, therefore, do not applaud renunciation
as the duty of a Kshatriya. On the other hand, they that are of clear
sight think that the adoption of that course of life (by a Kshatriya)
involves even the loss of virtue. How can those that have sprung from
that order, that are devoted to the practices of that order, and that
have refuge in them, censure those duties? Indeed, if those duties be
censurable, then why should not the Supreme Ordainer be censured?[15] It
is only those persons that are reft of prosperity and wealth and that are
infidels in faith, that have promulgated this precept of the Vedas (about
the propriety of a Kshatriya's adoption of a life of renunciation) as the
truth. In reality, however, it is never proper for a Kshatriya to do so.
He who is competent to support life by prowess, he who can support
himself by his own exertions, does not live, but really falls away from
his duty, by the hypocritical externals of a life of renunciation. That
man only is capable of leading a solitary life of happiness in the woods
who is unable to support sons and grandsons and the deities and Rishis
and guests and Pitris. As the deer and boars and birds (though they lead
a forest life) cannot attain to heaven, even so those Kshatriyas that are
not bereft of prowess yet not given to doing good turns cannot attain to
heaven by leading only a forest life. They should acquire religious merit
by other ways. If, O king, anybody were to obtain success from
renunciation, then mountains and trees would surely obtain it! These
latter are always seen to lead lives of renunciation. They do not injure
any one. They are, again, always aloof from a life of worldliness and are
all Brahmacharins. If it be the truth that a person's success depends
upon his own lot in life and not upon that of other, then (as a person
born in the Kshatriya order) thou shouldst betake thyself to action. He
that is reft of action can never have success. If they that fill only
their own stomachs could attain to success, then all aquatic creatures
would obtain it, for these have none else to support save their own
selves. Behold, the world moves on, with every creature on it employed in
acts proper to its nature. Therefore, one should betake oneself to
action. The man reft of action can never obtain success.'"
SECTION XI
"Arjuna said, 'In this connection an old history is cited, viz., the
discourse between certain ascetics and Sakra, O bull of Bharata's race! A
number of well-born Brahmana youth of little understanding, without the
hirsute honours of manhood, abandoning their homes, came to the woods for
leading a forest life. Regarding that to be virtue, those youths of
abundant resources became desirous of living as Brahmacharins, having
abandoned their brothers and sires. It so happened that Indra became
compassionate towards them. Assuming the form of a golden bird, the holy
Sakra addressed them, saying, 'That which is done by persons that eat the
remnants of a sacrifice is the most difficult of acts that men can
achieve.[16] Such an act is highly meritorious. The lives of such men are
worthy of every praise. Having attained the object of life, those men,
devoted to virtue obtain the highest end.' Hearing these words, the
Rishis said, 'Lo, this bird applauds those that subsist upon the remnants
of sacrifices. He informs us of it, for we live upon such remnants.' The
bird then said, 'I do not applaud you.' Ye are stationed with mire and
very impure. Living upon offals, ye are wicked. Ye are not persons
subsisting upon the remnants of sacrifice.'
"The Rishis said, 'We regard this our course of life to be highly
blessed. Tell us, O bird, what is for our good. Thy words inspire us with
great faith.'
"The bird said, 'If you do not refuse me your faith by arraying
yourselves against your better selves, then I shall tell you words that
are true and beneficial.'
"The Rishis said, 'We shall listen to thy words, O sire, for the
different paths are all known to thee. O thou of righteous soul, we
desire also to obey thy commands. Instruct us now.'
"The bird said, 'Among quadrupeds the cow is the foremost. Of metals,
gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas,
are the foremost. These mantras regulate all the rites of a Brahmana's
life beginning with those appertaining to birth and the period after it,
and ending with those appertaining to death and the crematorium. These
Vedic rites are his heaven, path, and foremost of sacrifices. If it were
otherwise, how could I find the acts (of persons in quest of heaven)
become successful through mantras? He who, in this world, adores his
soul, firmly regarding it to be a deity of a particular kind, obtains
success consistent with the nature of that particular deity.[17] The
seasons measured by half the months lead to the Sun, the Moon, or the
Stars.[18] These three kinds of success, depending upon action are
desired by every creature. The domestic mode of life is very superior and
sacred and is called the field (for the cultivation) of success. By what
path do those men go that censure action? Of little understanding and
deprived of wealth, they incur sin. And since those men of little
understanding live by abandoning the eternal paths of the gods, the paths
of the Rishis, and the paths of Brahma, therefore, they attain to paths
disapproved of by the Srutis.[19] There is an ordinance in the mantras
which says, 'Ye sacrificer, perform the sacrifice represented by gifts of
valuable things. I wilt give thee happiness represented by sons, animals,
and heaven!' - To live, therefore, in accordance with ordinance is said to
be the highest asceticism of the ascetics. Therefore, ye should perform
such sacrifices and such penances in the shape of gifts. The due
performance of these eternal duties, viz., the worship of the gods, the
study of the Vedas, and the gratification of the Pitris, as also
regardful services unto the preceptors - these are called the austerest of
penances. The gods, by performing such exceedingly difficult penances,
have obtained the highest glory and power. I, therefore, tell you to bear
the very heavy burthen of the duties of domesticity. Without doubt,
penances are the foremost of all things and are the root of all
creatures. Asceticism, however, is to be obtained by leading a life of
domesticity, upon which depends everything. They that eat the remnants of
feasts, after duly apportioning the food morning and evening among
kinsmen, attain to ends that are exceedingly difficult of attainment.
They are called eater of the remnants of feasts who eat after having
served guests and gods and Rishis and kinsmen. Therefore, those persons
that are observant of their own duties, that practise excellent vows and
are truthful in speech, become objects of great respect in the world,
with their own faith exceedingly strengthened. Free from pride, those
achievers of the most difficult feats attain to heaven and live for
unending time in the regions of Sakra.'
"Arjuna continued, 'Those ascetics then, hearing these words that were
beneficial and fraught with righteousness, abandoned the religion of
renunciation, saying, 'There is nothing in it,' and betook themselves to
a life of domesticity. Therefore, O thou that are conversant with
righteousness, calling to thy aid that eternal wisdom, rule the wide
world, O monarch that is now destitute of foes.'
SECTION XII
"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes,
Nakula of mighty arms and a broad chest, temperate in speech and
possessed of great wisdom, with face whose colour then resembled that of
copper, looked at the king, that foremost of all righteous persons, and
spoke these words, besieging his brother's heart (with reason).'
"Nakula said, 'The very gods had established their fires in the region
called Visakha-yupa. Know, therefore, O king, that the gods themselves
depend upon the fruits of action.[20] The Pitris, that support (by rain)
the lives of even all disbelievers, observing the ordinances (of the
Creator as declared in the Vedas), are, O king, engaged in action.[21]
Know them for downright atheists that reject the declaration of the Vedas
(which inculcate action). The person that is learned in the Vedas, by
following their declarations in all his acts, attains, O Bharata, to the
highest region of heaven by the way of the deities.[22]
This (domestic mode of life again) has been said by all persons
acquainted with Vedic truths to be superior to all the (other) modes of
life. Knowing this, O king, that the person who in sacrifices gives away
his righteously acquired wealth unto those Brahmanas that are well
conversant with the Vedas, and restrains his soul, is, O monarch,
regarded as the true renouncer. He, however, who, disregarding (a life of
domesticity, that is) the source of much happiness, jumps to the next
mode of life, - that renouncer of his own self,[23] O monarch, is a
renouncer labouring under the quality of darkness. That man who is
homeless, who roves over the world (in his mendicant rounds), who has the
foot of a tree for his shelter, who observes the vow of taciturnity,
never cooks for himself, and seeks to restrain all the functions of his
senses, is, O Partha, a renouncer in the observance of the vow of
mendicancy.[24] That Brahmana who, disregarding wrath and joy, and
especially deceitfulness, always employs his time in the study of the
Vedas, is a renouncer in the observance of the vow of mendicancy.[25] The
four different modes of life were at one time weighed in the balance. The
wise have said, O king, that when domesticity was placed on one scale, it
required the three others to be placed on the other for balancing it.
Beholding the result of this examination by scales, O Partha, and seeing
further, O Bharata, that domesticity alone contained both heaven and
pleasure, that became the way of the great Rishis and the refuge of all
persons conversant with the ways of the world. He, therefore, O bull of
Bharata's race, who betakes himself to this mode of life, thinking it to
be his duty and abandoning all desire for fruit, is a real renouncer, and
not that man of clouded understanding who goes to the woods, abandoning
home and its surroundings. A person, again, who under the hypocritical
garb of righteousness, fails to forget his desires (even while living in
the woods), is bound by the grim King of death with his deadly fetters
round the neck. Those acts that are done from vanity, are said to be
unproductive of fruit. Those acts, on the other hand, O monarch I that
are done from a spirit of renunciation, always bear abundant fruits.[26]
Tranquillity, self-restraint, fortitude, truth, purity, simplicity,
sacrifices, perseverance, and righteousness, - these are always regarded
as virtues recommended by the Rishis. In domesticity, it is said, are
acts intended for Pitris, gods, guests. In this mode of life alone, O
monarch, are the threefold aims to be attained.[27] The renouncer that
rigidly adheres to this mode of life, in which one is free to do all
acts, has not to encounter ruin either here or hereafter. The sinless
Lord of all creatures, of righteous soul, created creatures, with the
intention that they would adore him by sacrifices with profuse presents.
Creepers and trees and deciduous herbs, and animals that are clean, and
clarified butter, were created as ingredients of sacrifice. For one in
the observance of domesticity the performance of sacrifice is fraught
with impediments. For this, that mode of life has been said to be
exceedingly difficult and unattainable. Those persons, therefore, in the
observance of the domestic mode of life, who, possessed of wealth and
corn and animals, do not perform sacrifices, earn, O monarch, eternal
sin. Amongst Rishis, there are some that regard the study of the Vedas to
be a sacrifice: and some that regard contemplation to be a great
sacrifice which they perform in their minds. The very gods, O monarch,
covet the companionship of a regenerate person like this, who in
consequence of his treading along such a way which consists in the
concentration of the mind, has become equal to Brahma. By refusing to
spend in sacrifice the diverse kinds of wealth that thou hast taken from
thy foes, thou art only displaying thy want of faith. I have never seen,
O monarch, a king in the observance of a life of domesticity renouncing
his wealth in any other way except in the Rajasuya, the Astwamedha, and
other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire,
perform those other sacrifices that are praised by the Brahmanas. That
king, through whose heedlessness the subjects are plunged by robbers, and
who does not offer protection to those whom he is called upon to govern,
is said to be the very embodiment of Kati. If, without giving away
steeds, and kine, and female slaves, and elephants adorned with
trappings, and villages, and populous regions, and fields, and houses,
unto Brahmanas, we retire into the woods with hearts not harbouring
friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis
of the kingly order. Those members of the kingly order that do not
practise charity and give protection (to others), incur sin. Woe is their
portion hereafter and not bliss. If, O lord, without performing great
sacrifices and the rites in honour of thy deceased ancestors, and it,
without bathing in sacred waters, thou betakest thyself to a wandering
life, thou shalt then meet with destruction like a small cloud separated
from a mass and dashed by the winds. Thou shalt then fall off from both
worlds and have to take thy birth in the Pisacha order.[28] A person
becomes a true renouncer by casting off every internal and external
attachment, and not simply by abandoning home for dwelling in the woods.
A Brahmana that lives in the observance of these ordinances in which
there are no impediments, does not fall off from this or the other world.
Observant of the duties of one's own order, - duties respected by the
ancients and practised by the best of men, who is there, O Partha, that
would grieve, O king, for having in a trice stain in battle his foes that
swelled with prosperity, like Sakra slaying the forces of the Daityas?
Having in the observance of Kshatriya duties subjugated the world by the
aid of thy prowess, and having made presents unto persons conversant with
the Vedas, thou canst, O monarch, go to regions higher than heaven. It
behoves thee not, O Partha, to indulge in grief."
SECTION XIII
"Sahadeva said, 'By casting off all external objects only, O Bharata, one
does not attain to success. By casting off even mental attachments, the
attainment of success is doubtful.[29] Let that religious merit and that
happiness which are his who has cast off external objects but whose mind
still internally covets them, be the portion of our foes! On the other
hand, let that religious merit and that happiness which are his who
governs the earth, having cast off all internal attachments also, be the
portion of our friends. The word mama (mine), consisting of two letters,
is Death's self; white the opposite word na-mama (not mine), consisting
of three letters, is eternal Brahma.[30] Brahma and death, O king,
entering invisibly into every soul, without doubt, cause all creatures to
act. If this being, O Bharata, that is called Soul, be not ever subject
to destruction, then by destroying the bodies of creatures one cannot be
guilty of slaughter. If, on the other hand, the soul and the body of a
being are born or destroyed together, so that when the body is destroyed
the soul also is destroyed, then the way (prescribed in the scriptures)
of rites and acts would be futile. Therefore, driving away all doubts
about the immortality of the soul, the man of intelligence should adopt
that path which has been trodden by the righteous of old and older times.
The life of that king is certainly fruitless who having acquired the
entire earth with her mobile and immobile creatures, does not enjoy her.
As regards the man again who lives in the forest upon wild fruits and
roots, but whose attachment to things of the earth has not ceased, such a
one, O king, lives within the jaws of Death. Behold, O Bharata, the
hearts and the outward forms of all creatures to be but manifestations of
thy own. They that look upon all creatures as their own selves escape
from the great fear (of destruction).[31] Thou art my sire, thou art my
protector, thou art my brother, and thou art my senior and preceptor. It
behoveth thee, therefore, to forgive these incoherent utterances in
sorrow of a woe-stricken person. True or false, this that has been
uttered by are, O lord of earth, has been uttered from a due regard for
thee, O best of Bharatas, that I entertain!"
SECTION XIV
Vaisampayana said, "When Kunti's son, king Yudhishthira the just,
remained speechless after listening to his brothers who were telling
these truths of the Vedas, that foremost of women, viz., Draupadi, of
large eyes and great beauty, and noble descent, O monarch, said these
words unto that bull among kings seated in the midst of his brothers that
resembled so many lions and tigers, and like the leader in the midst of a
herd of elephants. Ever expectant of loving regards from all her husbands
but especially from Yudhishthira, she was always treated with affection
and indulgence by the king. Conversant with duties and observant of them
in practice, that lady of large hips, casting her eyes on her lord,
desired his attention in shooting and sweet words and said as follows.
"Draupadi said, These thy brothers, O Partha, are crying and drying their
palates like chatakas but thou dost not gladden them.. O monarch, gladden
these thy brothers, that resemble infuriated elephants (in prowess), with
proper words, - these heroes that have always drunk of the cup of misery.
Why, O king, while living by the side of the Dwaita lake, didst thou say
unto these thy brothers then residing with thee, and suffering from cold
and wind and sun, even these words, viz., - ' rushing to battle from.
desire of victory, we will slay Duryodhana and enjoy the earth that is
capable of granting every wish. Depriving great car-warriors of their
cars and slaying huge elephants, and strewing the field of battle with
the bodies of car-warriors and horsemen and heroes, ye chastisers of
foes, ye will perform great sacrifices of diverse kinds with presents in
profusion. All these sufferings, due to a life of exile in the woods,
will then end in happiness.' O foremost of all practisers of virtue,
having thyself said these words unto thy brothers then, why, O hero, dost
thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch
can never have children even as there can be no fish in a mire (destitute
of water). A Kshatriya without the rod of chastisement can never shine. A
Kshatriya without the rod of chastisement can never enjoy the earth. The
subjects of a king that is without the rod of chastisement can never have
happiness. Friendship for all creatures, charity, study of the Vedas,
penances, - these constitute the duties of a Brahmana and not of a king, O
best of kings! Restraining the wicked, cherishing the honest, and never
retreating from battle, - these are the highest duties of kings. He is
said to be conversant with duties in whom are forgiveness and wrath,
giving and taking, terrors and fearlessness, and chastisement and reward.
It was not by study, or gift, or mendicancy, that thou hast acquired the
earth. That force of the enemy, O hero, ready to burst upon thee with all
its might, abounding with elephants and horse and cars, strong with three
kinds of strength[32] protected by Drona and Karna and Aswatthaman and
Kripa, has been defeated and slain by thee, O hero! It is for this that I
ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O
monarch, swayed with might,[33] the region called Jambu, O tiger among
men, abounding with populous districts. Thou hadst also, O ruler of men,
swayed with might that other region called Kraunchadwipa situate on the
west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst
swayed with might, O king, that other region called Sakadwipa on the east
of the great Meru and equal to Krauncha-dwipa itself. The region called
Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also
swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean
and swayed with might other regions, too, O hero, and the very islands
begirt by the sea and containing many populous provinces. Having, O
Bharata, achieved such immeasurable feats, and having obtained (through
them) the adorations of the Brahmanas, how is it that thy soul is not
gratified? Seeing these brothers of thine before thee, O Bharata, - these
heroes swelling with might and resembling bulls or infuriated elephants
(in prowess), - why dost thou not address them in delightful words? All of
you are like celestials. All of you are capable of resisting foes. All of
you are competent to scorch your enemies. If only one of you had become
my husband, my happiness would even then have been very great. What need
I say then, O tiger among men, when all of you, numbering five, are my
husbands (and look after me) like the five senses inspiring the physical
frame? The words of my mother-in-law who is possessed of great knowledge
and great foresight, cannot be untrue. Addressing me, she said, 'O
princess of Panchala, Yudhishthira will ever keep you in happiness, O
excellent lady! Having slain many thousands of kings possessed of active
prowess, I see, O monarch, that through thy folly thou art about to make
that feat futile. They whose eldest brother becomes mad, have all to
follow him in madness. Through thy madness, O king, all the Pandavas are
about to become mad. If, O monarch, these thy brothers were in their
senses, they would then have immured thee with all unbelievers (in a
prison) and taken upon themselves the government of the earth. That
person who from dullness of intellect acts in this way never succeeds in
winning prosperity. The man that treads along the path of madness should
be subjected to medical treatment by the aid of incense and collyrium, of
drugs applied through the nose, and of other medicines. O best of the
Bharatas, I am the worst of all my sex, since I desire to live on even
though I am bereaved of my children. Thou shouldst not disregard the
words spoken by me and by these brothers of thine that are endeavouring
thus (to dissuade thee from thy purpose). Indeed, abandoning the whole
earth, thou art inviting adversity and danger to come upon thee. Thou
shinest now, O monarch, even as those two best of kings, viz., Mandhatri
and Amvarisha, regarded by all the lords of earth, did in former days.
Protecting thy subjects righteously, govern the goddess Earth with her
mountains and forests and islands. Do not, O king, become cheerless.
Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of
wealth and clothes and other objects of enjoyment unto the Brahmanas, O
best of kings!'
SECTION XV
Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna
once more spoke, showing proper regard for his mighty-armed eldest
brother of unfading glory.
"Arjuna said, 'The man armed with the rod of chastisement governs all
subjects and protects them. The rod of chastisement is awake when all
else is sleep. For this, the wise have characterised the rod of
chastisement to be Righteousness itself. The rod of chastisement protects
Righteousness and Profit. It protects also, O king! For this, the rod of
chastisement is identified with the triple objects of life. Corn and
wealth are both protected by the rod of chastisement. Knowing this, O
thou that art possessed of learning, take up the rod of chastisement and
observe the course of the world. One class of sinful men desist from sin
through fear of the rod of chastisement in the king's bands. Another
class desist from similar acts through fear of Yama's rod, and yet
another from fear of the next world. Another class of persons desist from
sinful acts through fear of society. Thus, O king, in this world, whose
course is such, everything is, dependent on the rod of chastisement.
There is a class of persons who are restrained by only the rod of
chastisement from devouring one another. If the rod of chastisement did
not protect people, they would have sunk in the darkness of hell. The rod
of chastisement (danda) has been so named by the wise because it
restrains the ungovernable and punishes the wicked, The chastisement of
Brahmanas should be by word of mouth; of Kshatriyas, by giving them only
that much of food as would suffice for the support of life; of Vaisyas,
by the imposition of fines and forfeitures of property, while for Sudras
there is no punishment.[34] For keeping men awake (to their duties) and
for the protection of property, ordinances, O king, have been established
in the world, under the name of chastisement (or punitive legislation).
Thither where chastisement, of dark complexion and red eyes, stands in an
attitude of readiness (to grapple with every offender) and the king is of
righteous vision, the subjects never forget themselves. The Brahmacharin
and the house-holder, the recluse in the forest and the religious
mendicant, all these walk in their respective ways through fear of
chastisement alone. He that is without any fear, O king, never performs a
sacrifice. He that is without fear never giveth away. The man that is
without any fear never desires to adhere to any engagement or compact.
Without piercing the vitals of others, without achieving the most
difficult feats and without staying creatures like a fisherman (slaying
fish), no person can obtain great prosperity.[35] Without slaughter, no
man has been able to achieve fame in this world or acquire wealth or
subjects. Indra himself, by the slaughter of Vritra, became the great
Indra. Those amongst the gods that are given to slaughtering others are
adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all
slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus,
the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all
slaughterers. Humbled by their prowess, all people bend to those gods,
but not to Brahman or Dhatri or Pushan at any time. Only a few men that
are noble of disposition adore in all their acts those among the gods
that are equally disposed towards all creatures and that are
self-restrained and peaceful. I do not behold the creature in this world
that supports life without doing any act of injury to others. Animals
live upon animals, the stronger upon the weaker. The mongoose devours
mice; the cat devours the mongoose; the dog devours the cat; the dog
again is devoured by the spotted leopard. Behold all things again are
devoured by the Destroyer when he comes! This mobile and immobile
universe is food for living creatures. This has, been ordained by the
gods. The man of knowledge, therefore, is never stupefied at it. It
behoveth thee, O great king, to become that which thou art by birth.
Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the
woods. The very ascetics cannot support their lives without killing
creatures. In water, on earth, and fruits, there are innumerable
creatures. It is not true that one does not slaughter them. What higher
duty is there than supporting one's life?[36] There are many creatures
that are so minute that their existence can only be inferred. With the
failing of the eyelids alone, they are destroyed. There are men who
subduing wrath and pride betake themselves to ascetic courses of life and
leaving village and towns repair to the woods. Arrived there, those men
may be seen to be so stupefied as to adopt the domestic mode of life once
more. Others may be seen, who (in the observance of domesticity) tilling
the soil, uprooting herbs, cutting off trees and killing birds and
animals, perform sacrifices and at last attain to heaven. O son of Kunti,
I have no doubt in this that the acts of all creatures become crowned
with success only when the policy of chastisement is properly applied. If
chastisement were abolished from the world, creatures wood soon be
destroyed. Like fishes in the water, stronger animals prey on the weaker.
This truth was formerly spoken by Brahmana himself, viz., that
chastisement, properly applied upholds creatures. Behold, the very fires,
when extinguished, blaze up again, in fright, when blown. This is due to
the fear of force or chastisement. If there were no chastisement in the
world distinguishing the good from the bad, then the whole world would
have been enveloped in utter darkness and all things would have been
confounded. Even they that are breakers of rules, that are atheists and
scoffers of the Vedas, afflicted by chastisement, soon become disposed to
observe rules and restrictions.[37] Everyone in this world is kept
straight by chastisement. A person naturally pure and righteous is
scarce. Yielding to the fear of chastisement, man becomes disposed to
observe rules and restraints. Chastisement was ordained by the Creator
himself for protecting religion and profit, for the happiness of all the
four orders, and for making them righteous and modest. If chastisement
could not inspire fear, then ravens and beasts of prey would have eaten
up all other animals and men and the clarified butter intended for
sacrifice. If chastisement did not uphold and protect, then nobody would
have studied the Vedas, nobody would have milked a milch cow, and no
maiden would have married.[38] If chastisement did not uphold and
protect, then ravage and confusion would have set in on every side, and
all barriers would have been swept away, and the idea of property would
have disappeared. If chastisement did not uphold and protect, people
could never duly perform annual sacrifices with large presents. If
chastisement did not uphold and protect, no one, to whatever mode of life
he might belong, would observe the duties of that mode as declared (in
the scriptures), and no one would have succeeded in acquiring
knowledge.[39] Neither camels, nor oxen, nor horses, nor mules, nor
asses, would, even if yoked thereto, drag cars and carriages, if
chastisement did not uphold and protect. Upon chastisement depend all
creatures. The learned, therefore, say that chastisement is the root of
everything. Upon chastisement rests the heaven that men desire, and upon
it rests this world also. Thither where foe-destroying chastisement is
well applied, no sin, no deception, and no wickedness, is to be seen. If
the rod of 'chastisement be not uplifted, the dog will lick the
sacrificial butter. The crow also would take away the first (sacrificial)
offering, if that rod were not kept uplifted. Righteously or
unrighteously, this kingdom hath now become ours. Our duty now is to
abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men
that are fortunate, living with their dear wives (and children), eat good
food, wear excellent clothes, and cheerfully acquire virtue. All our
acts, without doubt, are dependent on wealth; that wealth again is
dependent on chastisement. Behold, therefore, the importance of
chastisement. Duties have been declared for only the maintenance of the
relations of the world. There are two things here, viz., abstention from
injury and injury prompted by righteous motives. Of these, two, that is
superior by which righteousness may be acquired.[40] There is no act that
is wholly meritorious, nor any that is wholly wicked. Right or wrong, in
all acts, something of both is seen. Subjecting animals to castration,
their horns again are cut off. They are then made to bear weights, are
tethered, and chastised. In this world that is unsubstantial and rotten
with abuses and rendered painful, O monarch, do thou practise the ancient
customs of men, following the rules and analogies cited above. Perform
sacrifices, give alms, protect thy subjects, and practise righteousness.
Slay thy foes, O son of Kunti, and protect thy friends. Let no
cheerlessness be thine. O king, while slaying foes. He that does it, O
Bharata, does not incur the slightest sin. He that takes up a weapon and
slays an armed foe advancing against him, does not incur the sin of
killing a foetus, for it is the wrath of the advancing foe that provokes
the wrath of the slayer. The inner soul of every creature is incapable of
being slain. When the soul is incapable of being slain, how then can one
be slain by another? As a person enters a new house, even so a creature
enters successive bodies. Abandoning forms that are worn out, a creature
acquires new forms. People capable of seeing the truth regard this
transformation to be death.'"
SECTION XVI
Vaisampayana said, "After the conclusion of Arjuna's speech, Bhimasena of
great wrath and energy, mustering all his patience, said these words unto
his eldest brother, 'Thou art, O monarch, conversant with all duties.
There is nothing unknown to thee. We always wish to imitate thy conduct,
but, alas, we cannot do it! - "I will not say anything! I will not say
anything - ! Even this is what I had wished! Impelled, however, by great
grief I am constrained to say something. Listen to these words of mine, O
ruler of men! Through the stupefaction of thy faculties, everything is
endangered, and ourselves are being made cheerless and weak. How is it
that thou that art the ruler of the world, thou that art conversant with
all branches of knowledge, sufferest thy understanding to be clouded, in
consequence of cheerlessness, like a coward? The righteous and
unrighteous paths of the world are known to thee. There is nothing
belonging either to the future or the present that is also unknown to
thee, O puissant one! When such is the case, O monarch, I will indicate,
O ruler of men, the reasons in favour of your assuming sovereignty.
Listen to me with undivided attention. There are two kinds of diseases,
viz., physical and mental. Each springs from the other. None of them can
be seen existing independently. Without doubt, mental diseases spring
from physical ones. Similarly physical diseases spring from mental ones.
This is the truth. He that indulgeth in regrets on account of past
physical or mental woes, reapeth woe from woe and suffereth double woe.
Cold, heat, and wind, - these three are the attributes of the body.[41]
Their existence in harmony is the sign of health. If one of the three
prevails over the rest, remedies have been laid down. Cold is checked by
heat, and heat is checked by cold. Goodness, passion, and darkness are
the three attributes of the mind. The existence of these three in harmony
is the sign of (mental) health. If one of these prevails over the rest,
remedies have been prescribed. Grief is checked by joy, and joy is
checked by grief. One, living in the present enjoyment of this, wishes to
recollect his past woes. Another, living in the present suffering of woe,
wishes to recollect his past bliss. Thou, however, wert never sad in
grief or glad in bliss.[42] Thou, shouldst not, therefore, use thy memory