eleemosynary charity. One associating with a sinner for four years should
adopt such a mode of life for five years. If a younger brother weds
before his elder brother, then the younger brother, the elder brother and
the woman that is married, all three, in consequence of such wedding,
become fallen. All of them should observe the vows prescribed for a
person who has neglected his sacrificial fire, or practise the vow of
Chandrayana for a month, or some other painful vow, for cleansing
themselves of their sin. The younger brother, wedding, should give his
wife unto his unmarried elder brother. Afterwards, having obtained the
permission of the elder brother, the younger brother may take back his
wife. By such means may all three be cleansed of their sin. By slaying
animals save a cow, the slayer is not stained. The learned know that man
has dominion over all the lower animals. A sinner, holding in his hand a
yak-tail and an earthen pot, should go about, proclaiming his sin. He
should every day beg of only seven families, and live upon what may be
thus obtained. By doing this for twelve days he may be cleansed of his
sin. He who becomes unable to bear in his hand the yak-tail while
practising this vow, should observe the vow of mendicancy (as stated
above) for one whole year. Amongst men such expiation is the best. For
those that are able to practise charity, the practice of charity has been
laid down in all such cases. Those who have faith and virtue may cleanse
themselves by giving away only one cow. One who eats or drinks the flesh,
ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have
his investiture of the sacred thread re-performed. If a Soma-drinking
Brahmana inhales the scent of alcohol from the mouth of one that has
drunk it, he should drink warm water for three days or warm milk for the
same period. Or, drinking warm water for three days he should live for
that period upon air alone. These are the eternal injunctions laid down
for the expiation of sin, especially for a Brahmana who has committed
these sins through ignorance and want of judgment.'"
SECTION CLXVI
"Vaisampayana said, 'Upon the completion of this discourse, Nakula who
was an accomplished swordsman thus questioned the Kuru grandsire lying on
his bed of arrows.'
"Nakula said, 'The bow, O grandsire, is regarded as the foremost of
weapons in this world. My mind, however, inclines towards the sword,
since when the bow, O king, is cut off or broken, when steeds are dead or
weakened, a good warrior, well trained in the sword, can protect himself
by means of his sword.[479] A hero armed with the sword can, single
handed, withstand many bowmen, and many antagonists armed with maces and
darts. I have this doubt, and I feel curious to know the truth. Which, O
king, is really the foremost of weapons in all battles? How was the sword
first created and for what purpose? Who also was the first preceptor in
the weapon? Tell me all this, O grandsire.'
"Vaisampayana continued, 'Hearing these words of the intelligent son of
Madri, the virtuous Bhishma, the complete master of the science of the
bow, stretched upon his bed of arrows, made this answer fraught with many
refined words of delightful import, melodious with vowels properly
placed, and displaying considerable skill, unto the high-souled Nakula,
that disciple of Drona, endued with skilful training.'
"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast
asked me. I am excited by this question of thine, like a hill of
red-chalk.[480] In ancient times the universe was one vast expanse of
water, motionless and skyless, and without this earth occupying any space
in it. Enveloped in darkness, and intangible, its aspect was exceedingly
awful. Utter silence reigning all over, it was immeasurable in extent. In
his own proper time the Grandsire (of the universe) took his birth. He
then created the wind and fire, and the sun also of great energy. He also
created the sky, the heavens, the nether regions, earth, the directions,
the firmament with the moon and the stars, the constellations, the
planets, the year, the seasons, the months, the two fortnights (lighted
and dark) and the smaller divisions of time. The divine Grandsire then,
assuming a visible form, begot (by power of his will) some sons possessed
of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha,
Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and
Prachetas. The last begat Daksha, who in his turn, begat sixty daughters.
All those daughters were taken by regenerate sages for the object of
begetting children upon them. From them sprang all the creatures of the
universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds
of Rakshasas, birds and animals and fishes, monkeys, great snakes, and
diverse species of fowl that range the air or sport on the water, and
vegetables, and all beings that are oviparous or viviparous or born of
filth. In this way the whole universe consisting of mobile and immobile
creatures sprang into existence. The universal Grandsire, having thus
evoked into existence all mobile and immobile creatures, then promulgated
the eternal religion laid down in the Vedas. That religion was accepted
by the gods, with their preceptors, priests, the Adityas, the Vasus, the
Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the
Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada,
Parvata, the Valikhilya Rishis, those other Rishis known under the names
of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the
Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire,
the Vanaprasthas, and the Prasnis. All of them lived in obedience to
Brahman. The foremost of the Danavas, however, setting at night the
commands of the Grandsire, and yielding to wrath and covetousness, began
to cause the destruction of righteousness. They were Hiranyakasipu, and
Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada,
and Namuchi, and Vali. These and many other Daityas and Danavas,
transcending all restraints of duty and religion, sported and took
delight in all kinds of wicked acts. Regarding themselves equal in point
of birth with the gods, they began to challenge them and the sages of
pure behaviour. They never did any good to the other creatures of the
universe or showed compassion for any of them. Disregarding the three
well-known means, they began to persecute and afflict all creatures by
wielding only the rod of chastisement. Indeed, those foremost of Asuras,
filled with pride, forsook every friendly intercourse with other
creatures. Then the divine Brahman, accompanied by the regenerate sages,
proceeded to a delightful summit of Himavat, extending for a hundred
Yojanas in area, adorned with diverse kinds of jewels and gems, and upon
whose surface the stars seemed to rest like so many lotuses on a lake. On
that prince of mountains, O sire, overgrown with forests of flowering
trees, that foremost of the gods, viz., Brahman, stayed for some time for
accomplishing the business of the world. After the lapse of a thousand
years, the puissant lord made arrangements for a grand sacrifice
according to the ordinances laid down in the scriptures. The sacrificial
altar became adorned with Rishis skilled in sacrifice and competent to
perform all acts appertaining thereto, with faggots of sacrificial fuel,
and with blazing fires. And it looked exceedingly beautiful in
consequence of the sacrificial plates and vessels all made of gold. All
the foremost ones among the gods took their seats on it. The platform was
further adorned with Sadasyas all of whom were high regenerate Rishis. I
have heard from the Rishis that soon something very awful occurred in
that sacrifice. It is heard that a creature sprang (from the sacrificial
fire) scattering the flames around him, and whose splendour equalled that
of the Moon himself when he rises in the firmament spangled with stars.
His complexion was dark like that of the petals of the blue lotus. His
teeth were keen. His stomach was lean. His stature was tall. He seemed to
be irresistible and possessed of exceeding energy. Upon the appearance of
that being, the earth trembled. The Ocean became agitated with high
billows and awful eddies. Meteors foreboding great disasters shot through
the sky. The branches of trees began to fall down. All the points of the
compass became unquiet. Inauspicious winds began to blow. All creatures
began to quake with fear every moment. Beholding that awful agitation of
the universe and that Being sprung from the sacrificial fire, the
Grandsire said these words unto the great Rishis, the gods, and the
Gandharvas. This Being was thought of by me. Possessed of great energy,
his name is Asi (sword or scimitar). For the protection of the world and
the destruction of the enemies of the gods, I have created him. That
being then, abandoning the form he had first assumed, took the shape of a
sword of great splendour, highly polished, sharp-edged, risen like the
all-destructive Being at the end of the Yuga. Then Brahman made over that
sharp weapon to the blue-throated Rudra who has for the device on his
banner the foremost of bulls, for enabling him to put down irreligion and
sin. At this, the divine Rudra of immeasurable soul, praised by the great
Rishis, took up that sword and assumed a different shape. Putting forth
four arms, he became so tall that though standing on the earth he touched
the very sun with his head. With eyes turned upwards and with every limb
extended wide, he began to vomit flames of fire from his mouth. Assuming
diverse complexions such as blue and white and red, wearing a black
deer-skin studded with stars of gold, he bore on his forehead a third eye
that resembled the sun in splendour. His two other eyes, one of which was
black and the other tawny, shone very brightly. The divine Mahadeva, the
bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose
splendour resembled that of the all-destructive Yuga fire, and wielding a
large shield with three high bosses which looked like a mass of dark
clouds adorned with flashes of lightning, began to perform diverse kinds
of evolutions. Possessed of great prowess, he began to whirl the sword in
the sky, desirous of an encounter. Loud were the roars he uttered, and
awful the sound of his laughter. Indeed, O Bharata, the form then assumed
by Rudra was exceedingly terrible. Hearing that Rudra had assumed that
form for achieving fierce deeds, the Danavas, filled with joy, began to
come towards him with great speed, showering huge rocks upon him as they
come, and blazing brands of wood, and diverse kinds of terrible weapons
made of iron and each endued with the sharpness of a razor. The Danava
host, however, beholding that foremost of all beings, the indestructible
Rudra, swelling with might, became stupefied and began to tremble.
Although Rudra was alone and single-handed, yet so quickly did he move on
the field of battle with the sword in his arm that the Asuras thought
there were a thousand similar Rudras battling with them. Tearing and
piercing and afflicting and cutting and lopping off and grinding down,
the great god moved with celerity among the thick masses of his foes like
forest conflagration amid heaps of dry grass spread around. The mighty
Asuras, broken by the god with the whirls of his sword, with arms and
thighs and chests cut off and pierced, and with heads severed from their
trunks, began to fall down on the earth. Others among the Danavas,
afflicted with strokes of the sword, broke and fled in all directions,
cheering one another as they fled. Some penetrated into the bowels of the
earth; others got under the cover of mountains, Some went upwards; others
entered the depths of the sea. During the progress of that dreadful and
fierce battle, the earth became miry with flesh and blood and horrible
sights presented themselves on every side. Strewn with the fallen bodies
of Danavas covered with blood, the earth looked as if overspread with
mountain summits overgrown with Kinsukas. Drenched with gore, the earth
looked exceedingly beautiful, like a fair-complexioned lady intoxicated
with alcohol and attired in crimson robes. Having slain the Danavas and
re-established Righteousness on earth, the auspicious Rudra cast off his
awful form and assumed his own beneficent shape. Then all the Rishis and
all the celestials adored that god of gods with loud acclamations wishing
him victory. The divine Rudra, after this, gave the sword, that protector
of religion, dyed with the blood of Danavas, unto Vishnu with due
adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto
all the great Rishis. The latter gave it to Vasava. Vasava gave it to the
Regents of the world. The Regents, O son, gave that large sword to Manu
the son of Surya. At the time, of giving it unto Manu, they said, 'Thou
art the lord of all men. Protect all creatures with this sword containing
religion within its womb. Duly meting out chastisement unto those that
have transgressed the barriers of virtue for the sake of the body or the
mind, they should be protected conformably to the ordinances but never
according to caprice. Some should be punished with wordy rebukes, and
with fines and forfeitures. Loss of limb or death should never be
inflicted for slight reasons. These punishments, consisting of wordy
rebukes as their first, are regarded as so many forms of the sword. These
are the shapes that the sword assumes in consequence of the
transgressions of persons under the protection (of the king).[481] In
time Manu installed his own son Kshupa in the sovereignty of all
creatures, and gave him the sword for their protection. From Kshupa it
was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it
was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by
Yayati, and from Yayati by Puru. From Puru it was taken by Amurtarya,
From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was
taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken
by the righteous Ailavila. From Ailavila it was taken by king Dhundumara.
From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by
Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by
Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by
Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa
the sword was taken by Sunaka and from Sunaka by the righteous-souled
Usinara. From the last it was taken by the Bhojas and the Yadavas. From
the Yadus it was taken by Sivi. From Sivi it descended to Pratardana.
From Pratardana it was received by Ashtaka, and from Ashtaka by
Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the
last by Drona. After Drona it was taken by Kripa. From Kripa that best of
swords has been obtained by thee with thy brothers. The constellation
under which the sword was born is Krittika. Agni is its deity, and Rohini
is its Gotra.[482] Rudra is its high preceptor. The sword has eight names
which are not generally known. Listen to me as I mention them to you. If
one mentions these, O son of Pandu, one may always win victory. Those
names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of
acquisition, Sirgarbha, victory, and protector of righteousness. Of all
weapons, O son of Madravati, the sword is the foremost. The Puranas truly
declare that it was first wielded by Mahadeva. As regards the bow, again,
O chastiser of foes, it was Prithu who first created it. It was with the
aid of this weapon that that son of Vena, while he governed the earth
virtuously for many years, milked her of crops and grain in profusion. It
behoveth thee, O son of Madri, to regard what the Rishis have said, as
conclusive proof. All persons skilled in battle should worship the sword.
I have now told thee truly the first portion of thy query, in detail,
about the origin and creation of the sword, O bull of Bharata's race! By
listening to this excellent story of the origin of the sword, a man
succeeds in winning fame in this world and eternal felicity in the next.'"
SECTION CLXVII
"Vaisampayana said, 'When Bhishma, after having said this, became silent,
Yudhishthira (and the others) returned home. The king addressing his
brothers with Vidura forming the fifth, said, 'The course of the world
rests upon Virtue, Wealth, and Desire. Amongst these three, which is the
foremost, which the second, and which the last, in point of importance?
For subduing the triple aggregate (viz., lust, wrath, and covetousness),
upon which of the first three (viz., Virtue, Wealth, and Desire) should
the mind be fixed? It behoveth you all to cheerfully answer this question
in words that are true.' Thus addressed by the Kuru chief, Vidura, who
was conversant with the science of Profit, with the course of the world,
and with truth (that concerns the real nature of things), and possessed
of great brilliancy of intellect, spoke first these words, recollecting
the contents of the scriptures.'
"Vidura said, 'Study of the various scriptures, asceticism, gift, faith,
performance of sacrifices, forgiveness, sincerity of disposition,
compassion, truth, self-restraint, these constitute possessions of
Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.
Both Virtue and Profit have their roots in these. I think that all these
are capable of being included in one term. It is by Virtue that the
Rishis have crossed (the world with all its difficulties). It is upon
Virtue, that all the worlds depend (for their existence). It is by Virtue
that the gods attained to their position of superiority. It is upon
Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point
of merit. Profit is said to be middling. Desire, it is said by the wise,
is the lowest of the three. For this reason, one should live with
restrained soul, giving his attention to Virtue most. One should also
behave towards all creatures as he should towards himself.'
"Vaisampayana continued, 'After Vidura had finished what he had to say,
Pritha's son Arjuna, well skilled in the science of Profit, and
conversant also with the truths of both Virtue and Profit, urged on (by
the drift of Yudhishthira's question), said these words.'
"Arjuna said, 'This world, O king, is the field of action. Action,
therefore, is applauded here. Agriculture, trade, keep of cattle, and
diverse kinds of arts, constitute what is called Profit. Profit, again,
is the end of all such acts. Without Profit or Wealth, both Virtue and
(the objects of) Desire cannot be won. This is the declaration of the
Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of
Wealth, are able to perform the highest acts of virtue and gratify
desires that are apparently difficult of being gratified. Virtue and
Desire are the limbs of Wealth as the Sruti declares. With the
acquisition of Wealth, both Virtue and the objects of Desire may be won.
Like all creatures worshipping Brahman, even persons of superior birth
worship a man possessed of Wealth. Even they that are attired in
deer-skins and bear matted locks on their heads, that are self-rest
rained, that smear their bodies with mire, that have their senses under
complete control, even they that have bald heads and that are devoted
Brahmacharins, and that live separated from one another, cherish a desire
for Wealth. Others attired in yellow robes, bearing long beards, graced
with modesty, possessed of learning, contented, and freed from all
attachments, become desirous of Wealth. Others, following the practices
of their ancestors, and observant of their respective duties, and others
desirous of heaven, do the same. Believers and unbelievers and those that
are rigid practisers of the highest Yoga - all certify to the excellence
of Wealth.[483] He is said to be truly possessed of Wealth who cherishes
his dependants with objects of enjoyment, and afflicts his foes with
punishments. Even this O foremost of intelligent men, is truly my
opinion. Listen, however, now to these two (viz., Nakula and Sahadeva)
who are about to speak.'
"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri,
viz., Nakula and Sahadeva, said these words of high import.'
"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one
should strive after the acquisition of Wealth even by the most vigorous
of means. If Wealth, which is difficult of acquisition and highly
agreeable, be earned, the person that has earned it, without doubt, is
seen to obtain all the objects of Desire. That Wealth which is connected
with Virtue, as also that Virtue which is connected with Wealth, is
certainly like nectar.[484] For this reason, our opinions are as follows.
A person without wealth cannot gratify any desire; similarly, there can
be no Wealth in one that is destitute of Virtue. He, therefore, who is
outside the pale of both Virtue and Wealth, is an object of fear unto the
world. For this reason, one should seek the acquisition of Wealth with a
devoted mind, without disregarding the requirements of Virtue. They who
believe in (the wisdom of) this saying succeed in acquiring whatever they
desire. One should first practise Virtue; next acquire Wealth without
sacrificing Virtue; and then seek the gratification of Desire, for this
should be the last act of one who has been successful in acquiring
Wealth.'
"Vaisampayana continued, 'The twin sons of the Aswins, after having said
these words, remained silent. Then Bhimasena began to say the following.'
"Bhimasena said, 'One without Desire never wishes for Wealth. One without
Desire never wishes for Virtue. One who is destitute of Desire can never
feel any wish. For this reason, Desire is the foremost of all the three.
It is under the influence of Desire that the very Rishis devote
themselves to penances subsisting upon fruits, of living upon roots or
air only. Others possessed of Vedic lore are engaged upon the Vedas and
their branches or upon rites of faith and sacrificial acts, or upon
making gifts or accepting them. Traders, agriculturists, keepers of
cattle, artists and artisans, and those who are employed in rites of
propitiation, all act from Desire. Some there are that dive unto the
depths of the ocean, induced by Desire. Desire, indeed, takes various
forms. Everything is pervaded by the principle of Desire. A man outside
the pale of Desire never is, was, or will be, seen in this world. This, O
king, is the truth. Both Virtue and Wealth are based upon Desire. As
butter represents the essence of curds, even so is Desire the essence of
Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour
milk. Flowers and fruits are better than wood. Similarly, Desire is
better than Virtue and Profit. As honeyed juice is extracted from
flowers, so is Desire said to be extracted from these two. Desire is the
parent of Virtue and Profit. Desire is the soul of these two. Without
Desire the Brahmanas would never give either sweets or wealth unto
Brahmanas. Without Desire the diverse kinds of action that are seen in
the world would never have been seen. For these reasons, Desire is seen
to be the foremost of the triple aggregate. Approaching beautiful damsels
attired in excellent robes, adorned with every ornament, and exhilarated
with sweet wines, do thou sport with them. Desire, O king, should be the
foremost of the three with us. Reflecting upon the question to its very
roots, I have come to this conclusion. Do not hesitate to accept this
conclusion, O son of Dharma! These words of mine are not of hollow
import. Fraught with righteousness as they are they will be acceptable to
all good men. Virtue, Profit, and Desire should all be equally attended
to. That man who devotes himself to only one of them is certainly not a
superior person. He is said to be middling who devotes himself to only
two of them. He, on the other hand, is the best of his species who
attends to all the three. Having said these words in brief as also in
detail, unto those heroes, Bhima possessed of wisdom, surrounded by
friends, smeared with sandal-paste, and adorned with excellent garlands
and ornaments, remained silent.[485] Then king Yudhishthira the just,
that foremost of virtuous men, possessed of great learning, properly
reflecting for a while upon the words spoken by all of them, and thinking
all those speeches to be false philosophy, himself spoke as follows.'
"Yudhishthira said, 'Without doubt, all of you have settled conclusions
in respect of the scriptures, and all of you are conversant with
authorities. These words fraught with certainty that you have spoken have
been heard by me. Listen now, with concentrated attention, to what I say
unto you. He who is not employed in merit or in sin, he who does not
attend to Profit, or Virtue, or Desire, who is above all faults, who
regards gold and a brick-bat with equal eyes, becomes liberated from
pleasure and pain and the necessity of accomplishing his purposes. All
creatures are subject to birth and death. All are liable to waste and
change. Awakened repeatedly by the diverse benefits and evils of life,
all of them applaud Emancipation. We do not know, however, what
Emancipation is. The self-born and divine Brahman has said that there is
no Emancipation for him who is bound with ties of attachment and
affection. They, however, that are possessed of learning seek Extinction.
For this reason, one should never regard anything as either agreeable or
disagreeable.[486] This view seems to be the best. No one in this world
can act as he pleases. I act precisely as I am made (by a superior power)
to act. The great Ordainer makes all creatures proceed as He wills. The
Ordainer is Supreme. Know this, all of you.[487] No one can, by his acts,
obtain what is unobtainable. That which is to be, takes place. Know this.
And since he who has withdrawn himself from the triple aggregate may
succeed in winning Emancipation, it seems, therefore, that Emancipation
is productive of the highest good.'
"Vaisampayana continued, 'Having listened to all these foremost words
fraught with reason and acceptable to the heart, Bhima and others were
filled with delight and joining their hands, bowed unto that prince o f
Kuru's race. Indeed, those foremost of men, O king, having heard that
speech of the monarch, well adorned with sweet letters and syllables,
acceptable to the heart, and divested of dissonant sounds and words,
began to applaud Yudhishthira highly. The high-souled son of Dharma, in
return, possessed of great energy, praised his convinced auditors; and
once more the king addressed the son of the foremost of rivers, possessed
of a high soul, for enquiring about duties.'"
SECTION CLXVIII
"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the
happiness of the Kurus, to discourse to me fully upon it. What kind of
men are said to be of gentle disposition? With whom may the most
delightful friendship exist? Tell us also who are able to do good in the
present time and in the end. I am of opinion that neither swelling
wealth, nor relatives, nor kinsmen, occupy that place which well-wishing
friends occupy. A friend capable of listening to beneficial counsels, and
also of doing good, is exceedingly rare. It behoveth thee, O foremost of
virtuous men, to discourse fully on these topics.'
"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in
detail, of those men with whom friendships may be formed and those with
whom friendships may not be formed. One that is covetous, one that is
pitiless, one that has renounced the duties of his order, one that is
dishonest, one that is a knave, one that is mean, one that is of sinful
practices, one that is suspicious of all, one that is idle, one that is
procrastinating, one that is of a crooked disposition, one that is an
object of universal obloquy, one that dishonours the life of his
preceptor, one that is addicted to the seven well-known vices, one that
casts off distressed friends, one possessed of a wicked soul, one that is
shameless, one whose sight is ever directed towards sin, one that is an
atheist, one that is a slanderer of the Vedas, one whose senses are not
restrained, one that gives free indulgence to lust, one that is
untruthful, one that is deserted by all, one that transgresses all
restraints, one that is deceitful, one that is destitute of wisdom, one
that is envious, one that is wedded to sin, one whose conduct is bad, one
whose soul has not been cleansed, one that is cruel, one that is a
gambler, one that always seeks to injure friends, one that covets wealth
belonging to others, that wicked-souled wight who never expresses
satisfaction with what another may give him according to the extent of
his means, one that is never pleased with his friends, O bull among men,
one that becomes angry on occasions that do not justify anger, one that
is of restless mind, one that quarrels without cause, that sinful bloke
who feels no scruple in deserting well-meaning friends, that wretch who
is always mindful of his own interests and who, O king, quarrels with
friends when those do him a very slight injury or inflict on him a wrong
unconsciously, one who acts like a foe but speaks like a friend, one who
is of perverse perceptions, one who is blind (to his own good), one who
never takes delight in what is good for himself or others, should be
avoided. One who drinks alcoholic liquors, one who hates others, one who
is wrathful, one who is destitute of compassion, one who is pained at the
sights of other's happiness, one who injures friends, one who is always
engaged in taking the lives of living creatures, one who is ungrateful,
one who is vile, should be avoided. Alliances (of friendship) should
never be formed with any of them. Similarly, no alliance (of friendship)
should be formed with him who is ever intent upon marking the faults of
others. Listen now to me as I indicate the persons with whom alliances
(of friendship) may be formed. They that are well-born, they that are
possessed of eloquence and politeness of speech, they that are endued
with knowledge and science, they that are possessed of merit and other
accomplishments, they that are free from covetousness, they that are
never exhausted by labour, they that are good to their friends, they that
are grateful, they that are possessed of varied information and
knowledge, they that are destitute of avarice, they that are possessed of
agreeable qualities, they that are firm in truth, they that have subdued
their senses, they that are devoted to athletic and other exercises, they
that are of good families, they that are perpetuators of their
races,[488] they that are destitute of faults, they that are possessed of
fame, should be accepted by kings for forming alliances (of friendship)
with them, They, again, O monarch, who become pleased and contented if
one behaves with them according to the best of one's powers, they who
never get angry on occasions that do not justify anger, they who never
become displeased without sufficient cause, those persons who are well
conversant with the science of Profit and who, even when annoyed, succeed
in keeping their minds tranquil, they who devote themselves to the
service of friends at personal sacrifice, they who are never estranged
from friends but who continue unchanged (in their attachment) like a red
blanket made of wool (which does not easily change its colour),[489] they
who never disregard, from anger, those that are poor, they who never
dishonour youthful women by yielding to lust and loss of judgment, they
who never point out wrong paths to friends, they who are trustworthy,
they who are devoted to the practice of righteousness, they who regard
gold and brick-bats with an equal eye, they that adhere with firmness to
friends and well-wishers, they who muster their own people and seek the
accomplishment of the business of friends regardless of their own dignity
and casting off all the marks of their own respectability, should be
regarded as persons with whom alliances (of friendship) should be made.
Indeed, the dominions of that king spread on every direction, like the
light of the lord of the stars, who makes alliances of friendship with
such superior men. Alliances should be formed with men that are
well-practised in weapons, that have completely subdued their anger, that
are always strong in battle and possessed of high birth, good behaviour,
and varied accomplishments. Amongst those vicious men, O sinless one,
that I have mentioned, the vilest, O king, are those that are ungrateful
and that injure friends. Those persons of wicked behaviour should be
avoided by all. This, indeed, is a settled conclusion.'
"Yudhishthira said, 'I desire to hear in detail this description. Tell me
who they are that are called injurers of friends and ungrateful persons.'
"Bhishma said, 'I shall recite to thee an old story whose incidents
occurred in the country, O monarch, of the Mlecchas that lies to the
north. There was a certain Brahmana belonging to the middle country. He
was destitute of Vedic learning. (One day), beholding a prosperous
village, the man entered it from desire of obtaining charity.'[490] In
that village lived a robber possessed of great wealth, conversant with
the distinctive features of all the orders (of men), devoted to the
Brahmanas, firm in truth, and always engaged in my king gifts. Repairing
to the abode of that robber, the Brahmana begged for a alms. Indeed, he
solicited a house to live in and such necessaries of life as would last
for one year. Thus solicited by the Brahmana, the robber gave him a piece
of new cloth with its ends complete,[491] and a widowed woman possessed
of youth. Obtaining all those things from the robber, the Brahmana became
filled with delight. Indeed, Gautama began to live happily in that
commodious house which the robber assigned to him. He began to hold the
relatives and kinsmen of the female slave he had got from the robber
chief. In this way he lived for many years in that prosperous village of
hunters. He began to practise with great devotion the art of archery.
Every day, like the other robbers residing there, Gautama, O king, went
into the woods and slaughtered wild cranes in abundance. Always engaged
in slaughtering living creatures, he became well-skilled in that act and
soon bade farewell to compassion. In consequence of his intimacy with
robbers he became like one of them. As he lived happily in that robber
village for many months, large was the number of wild cranes that he
slew. One day another Brahmana came to that village. He was dressed in
rags and deer-skins and bore matted locks on his head. Of highly pure
behaviour, he was devoted to the study of the Vedas. Of a humble
disposition, frugal in fare, devoted to the Brahmanas, thoroughly
conversant with the Vedas, and observant of Brahmacharya vows, that
Brahmana had been a dear friend of Gautama and belonged to that part of
the country from which Gautama had emigrated. In course of his
wanderings, as already said, the Brahmana came to that robber village
where Gautama had taken up his abode. He never accepted any food if given
by a Sudra and, therefore, began to search for the house of a Brahmana
there (for accepting the duties of hospitality).[492] Accordingly he
wandered in every direction in that village teeming with robber-families.
At last that foremost of Brahmanas came to the house owned by Gautama. It
so happened that just at that time Gautama also, returning from the
woods, was entering his abode. The two friends met. Armed with bow and
sword, he bore on shoulders a load of slaughtered cranes, and his body
was smeared with the blood that trickled down from the bag on his
shoulders. Beholding that man who then resembled a cannibal and who had
fallen away from the pure practices of the order of his birth, entering
his house, the newly-arrived guest, recognising him, O king, said these
words: 'What is this that thou art doing here through folly? Thou art a
Brahmana, and the perpetuator of a Brahmana family. Born in a respectable
family belonging to the Middle country, how is it that thou becomest like
a robber in thy practices? Recollect, O regenerate one, thy famous
kinsmen of former times, all of whom were well-versed in the Vedas. Born
in their race, alas, thou hast become a stigma to it. Awake thyself by
thy own exertions. Recollecting the energy, the behaviour, the learning,
the self-restraint, the compassion (that are thine by the order of thy
birth), leave this thy present abode, O regenerate one!' Thus addressed
by that well-meaning friend of his, O king, Gautama answered him in great
affliction of heart, saying, O foremost of regenerate ones, I am poor. I
am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas,
that I have taken up my abode here for the sake of wealth alone. At thy
sight, however, I am blest today. We shall together set out of this place
tomorrow. Do thou pass the night here with me. Thus addressed, the
newly-arrived Brahmana, full of compassion as he was, passed the night
there, refraining to touch anything. Indeed, though hungry and requested
repeatedly the guest refused to touch any food in that house.'"
SECTION CLXIX
"Bhishma said, 'After that night had passed away and that best of
Brahmanas had left the house, Gautama, issuing from his abode, began to
proceed towards the sea, O Bharata! On the way he beheld some merchants
that used to make voyages on the sea. With that caravan of merchants he
proceeded towards the ocean. It so happened however, O king, that that
large caravan was assailed, while passing through a valley, by an
infuriated elephant. Almost all the persons were killed. Somehow escaping
from that great danger, the Brahmana fled towards the north for saving
his life not knowing whither he proceeded. Separated from the caravan and
led far away from that spot, he began to wander alone in a forest, like
Kimpurusha.[493] At last coming upon a road that led towards the ocean he
journeyed on till he reached a delightful and heavenly forest abounding
in flowering trees. It was adorned with mango trees that put forth
flowers and fruits throughout the year. It resembled the very woods of
Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was
also adorned with Salas and palmyras and Tamalas, with clusters of black
aloes, and many large sandal trees. Upon the delightful tablelands that
he saw there, fragrant with perfumes of diverse kinds, birds of the
foremost species were always heard to pour forth their melodies. Other
winged denizens of the air, called Bharundas, and having faces resembling
those of human beings, and those called Bhulingas, and others belonging
to mountainous regions and to the sea, warbled sweetly there, Gautama
proceeded through that forest, listening, as he went, to those delightful
and charming strains of nature's choristers. On his way he beheld a very
delightful and level spot of land covered with golden sands and
resembling heaven itself, O king, for its beauty. On that plot stood a
large and beautiful banian with a spherical top. Possessed of many