in consequence of which he is capable of regarding everything with an
equal eye, the practice of truthfulness, good behaviour, patience,
abstention from injury, simplicity, and avoidance of all rites and
visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen
and relatives, of wives, when thou shalt have to die? Seek thy Self which
is concealed in a cave. Where are thy grandsires and where thy sire?'[520]
"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way
in which the sire (in this story), conducts himself, devoted to the
religion of Truth, after having listened to the speech of his son.'
SECTION CLXXVI
"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and
misery come to those that are rich, as also those that are poor, but who
live in the observance of different practices and rites.'[521]
"Bhishma continued, 'In this connection is cited the old narrative of
what was sung by Sampaka who had obtained tranquillity and achieved
emancipation for himself. In former times a certain Brahmana, rendered
miserable by a bad wife, bad dress, and hunger, and living in the
observance of the vow of renunciation, told me these verses,[522]
'Diverse kinds of sorrow and happiness overtake, from the day of birth
the person that is born on the earth. If he could ascribe either of them
to the action of Destiny, he would not then feel glad when happiness came
or miserable when sorrow overtook him. Though thy mind is divested of
desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy
good (i.e., emancipation). Art thou not successful in controlling thy
mind? If thou goest about, having renounced home and desirable
possessions, thou shalt taste real happiness. A person divested of
everything sleepeth in happiness, and awaketh in happiness. Complete
poverty, in this world, is happiness. It is a good regimen, it is the
source of 'blessings, it is freedom from danger. This foeless path is
unattainable (by persons cherishing desire) and is easily attainable (by
those that are freed from desire). Casting my eyes on every part of the
three worlds, I do not behold the person who is equal to a poor man of
pure conduct and without attachment (to worldly things). I weighed
poverty and sovereignty in a balance. Poverty weighed heavier than
sovereignty and seemed to possess greater merits. Between poverty and
sovereignty there is this great distinction, viz., that the sovereign,
possessed of affluence, is always agitated by anxiety and seems to be
within the very jaws of death. As regards, however, the poor man, who in
consequence of the divestment of all wealth has freed himself from hopes
and emancipated himself, neither fire, nor foe, nor death, nor robbers,
can get the better of him. The very gods applaud such a man who wanders
about according to his sweet will, who lies down on the bare ground with
his arm for a pillow, and who is possessed of tranquillity. Affected by
wrath and cupidity, the man of affluence is stained by a wicked heart. He
casts oblique glances and makes dry speeches. - He becomes sinful, and his
face is always darkened with frowns. Biting his lips, and excited with
wrath, he utters harsh and cruel words. If such a man desires to even
make a gift of the whole world, who is there that would like even to look
at him? Constant companionship with Prosperity stupefies a person of weak
judgment. It drives off his judgment like the wind driving off the
autumnal clouds. Companionship with Prosperity induces him to think, - I
am possessed of beauty! I am possessed of wealth! I am high-born! I meet
with success in whatever I undertake! I am not an ordinary human
being! - His heart becomes intoxicated in consequence of these three
reasons. With heart deeply attached to worldly possessions, he wastes the
wealth hoarded by his sires. Reduced to want, he then regards the
appropriation of other people's wealth as blameless. At this stage, when
he transgresses all barriers and beings to appropriate the possessions of
others from every side, the rulers of men obstruct and afflict him like
sportsmen afflicting with keen shafts a deer that is espied in the woods.
Such a man is then overwhelmed with many other afflictions of a similar
kind that originate in fire and weapons. Therefore, disregarding all
worldly propensities (such as desire for children and wives) together
with all fleeting unrealities (such as the body, etc.,) one should, aided
by one's intelligence, apply proper medicine for the cure of those
painful afflictions. Without Renunciation one can never attain to
happiness. Without Renunciation one can never obtain what is for one's
highest good. Without Renunciation one can never sleep at case.
Therefore, renouncing everything, make happiness thy own. All this was
said to me in past times at Hastinapur by a Brahmana about what Sampaka
had sung. For this reason, I regard Renunciation to be the foremost of
things.'"
SECTION CLXXVII
"Yudhishthira said, 'If any person, desiring to accomplish acts (of
charity and sacrifices), fails to find (the necessary) wealth, and thirst
of wealth overwhelms him, what is that which he must do for obtaining
happiness?'
"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour
and insult, etc.,) with an equal eye, that never exerts himself (for
gratifying his desire for earthly possessions), that practises
truthfulness of speech, that is freed from all kinds of attachment, and
that has no desire for action, is, O Bharata, a happy man. These five,
the ancients say, are the means for the acquisition of perfect
tranquillity or emancipation. These are called Heaven. These are
Religion. These constitute the highest happiness. In this connection is
cited the old narrative of what Manki had sung, when freed from
attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki
found that he was repeatedly doomed to disappointments. At last with a
little remnant of his property he purchased a couple of young bulls with
a yoke for training them (to agricultural labour). One day the two bulls
properly tied to the yoke, were taken out for training (in the fields).
Shying at the sight of a camel that was lying down on the road, the
animals suddenly ran towards the camel, and fell upon its neck. Enraged
at finding the bulls fall upon its neck, the camel, endued with great
speed, rose up and ran at a quick pace, bearing away the two helpless
creatures dangling on either side of its neck. Beholding his two bulls
thus borne away by that strong camel, and seeing that they were at the
point of death, Manki began to say, 'If wealth be not ordained by
destiny, it can never be acquired by even a clever man exerting himself
with attention and confidence and accomplishing with skill all that is
necessary towards that end. I had, before this, endeavoured by diverse
means and devotion to earn wealth. Behold this misfortune brought about
by destiny to the property I had! My bulls are borne away, rising and
falling, as the camel is running in an uneven course. This occurrence
seems to be an accident.[523] Alas, those dear bulls of mine are dangling
on the camel's neck like a couple of gems! This is only the result of
Destiny. Exertion is futile in what is due to Chance. Or, if the
existence of anything like Exertion (as an agent in the production of
results) be admitted, a deeper search would discover Destiny to be at the
bottom.[524] Hence, the person that desires happiness should renounce all
attachment. The man without attachments, no longer cherishing any desire
for earning wealth, can sleep happily. Ho, it was well said by Suka while
going to the great forest from his father's abode, renouncing
everything![525] - Amongst these two, viz., one who obtains the fruition
of all his wishes, and one who casts off every wish, the latter, who
renounces all, is superior to the former who obtains the fruition of all.
No one could ever attain to the end of desire.[526] Only he that is
destitute of knowledge and judgments feels an avidity for protecting his
body and life. - Forbear from every desire for action. O my Soul that art
possessed by cupidity, adopt tranquillity by freeing thyself from all
attachments! Repeatedly hast thou been deceived (by desire and hope). How
is it that thou dost not still free thyself from attachments? If I am not
one that deserves destruction at thy hands, if I am one with whom thou
shouldst sport in delight, then, O my wealth-coveting Soul, do not induce
me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my
wealth-coveting and foolish Soul, when wilt thou succeed in emancipating
thyself from the desire of wealth? Shame on my foolishness! I have become
a toy of thine! It is thus that one becomes a slave of others. No one
born on earth did ever attain to the end of desire, and to one that will
take birth will succeed in attaining to it. Casting off all acts, I have
at last been roused from sleep. I am now awake. Without doubt, O Desire,
thy heart is as hard as adamant, since though affected by a hundred
distresses, thou does not break into a hundred pieces! I know thee, O
Desire, and all those things that are dear to thee! Seeking what is dear
to thee, I shall feel happiness in my own Self.[527] O Desire, I know thy
root. Thou springest from Will.[528] - I shall, therefore, avoid Will.
Thou shalt then be destroyed with thy roots. The desire for wealth can
never be fraught with happiness. If acquired, great is the anxiety that
the acquirer feels. If lost after acquisition, that is felt as death.
Lastly, respecting acquisition itself, it is very uncertain. Wealth
cannot be got by even the surrender of one's person. What can be more
painful than this? When acquired, one is never gratified with its
measure, but one continues to seek it. Like the sweet water of the
Ganges, wealth only increases one's hankering. It is my destruction. I am
now awakened. Do thou, O Desire, leave me! Let that Desire which has
taken refuge in this my body, - this compound of (five) elements, - go
whithersoever it chooses and live happily whithersoever it likes.[529] Ye
all that are not of the Soul, I have no joy in you, for ye follow the
lead of Msire and Cupidity! Abandoning all of you I shall take refuge in
the quality of Goodness.[530] Beholding all creatures in my own body and
my own mind, and devoting my reason to Yoga, my life to the instructions
of the wise, and soul to Brahma, I shall happily rove through the world,
without attachment and without calamities of any kinds, so that thou
mayst not be able to plunge me again into such sorrows![531] If I
continue to be agitated by thee, O Desire, I shall necessarily be without
a path (by which to effect my deliverance). Thou, O Desire, art always
the progenitor of thirst, of grief, and of fatigue and toil. I think the
grief that one feels at the loss of wealth is very keen and far greater
than what one feels under any other circumstances. Kinsmen and friends
disregard him that has lost his wealth. With various kinds of humiliation
that number by thousands, there are many faults in property that are more
painful still. On the other hand, the very small happiness that resides
in wealth is mingled with pain and sorrow.[532] Robbers slay, in the
sight of all, the person that is possessed of wealth, or afflict him with
various kinds of severity, or always fill him with fear. At last, after a
long time, I have understood that the desire for wealth is fraught with
sorrow. Whatever the object, O Desire, upon which thou settest thy heart,
thou forcest me to pursue it! Thou art without judgment. Thou art a fool.
Thou art difficult of being contented. Thou canst not be gratified. Thou
burnest like fire. Thou dost not enquire (in pursuing an object) whether
it is easy or difficult of attainment. Thou canst not be filled to the
brim, like the nether region. Thou wishest to plunge me into sorrow. From
this day, O Desire, I am incapable of living with thee! I who had felt
despair, at first, at the loss of my property, have now attained to the
high state of perfect freedom from attachments. At this moment I no
longer think of thee and thy train. I had, before this, felt great misery
on thy account. I do not (now) regard myself as destitute of
intelligence. Having adopted Renunciation in consequence of loss of my
property, I can now rest, freed from every kind of fever. I cast thee
off, O Desire, with all the passions of my heart. Thou shalt not again
dwell with me or sport with me. I shall forgive them that will slander or
speak ill of me. I shall not injure even when injured. If anybody from
aversion speaks disagreeable words of me, disregarding those words I
shall address him in agreeable speeches. In contentment of heart and with
all my senses at case, I shall always live upon what may be got by me. I
shall not contribute to the gratification of the wishes entertained by
thee that art my foe. Freedom from attachment, emancipation from desire,
contentment, tranquillity, truth, self-restraint, forgiveness, and
universal compassion are the qualities that have now I come to me.
Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now
adopted the path of Goodness. Having cast off Desire and Cupidity, great
is my happiness now. I shall no longer yield to the influence of Cupidity
and no longer suffer misery like a person of uncleansed soul. One is sure
to obtain happiness according to the measure of the desires he may be
able to cast off. Truly, he who yields himself up to Desire always
suffers misery. Whatever passions connected with Desire are cast off by a
person, all appertain to the quality of Passion. Sorrow and shamelessness
and discontent all arise from Desire and Wealth. Like a person plunging
in the hot season into a cool lake, I have now entered into Brahma, I
have abstained from work. I have freed myself from grief. Pure happiness
has now come to me. The felicity that results from the gratification of
Desire, or that other purer felicity which one enjoys in heaven, does not
come to even a sixteenth part of that which arises upon the abandonment
of all kinds of thirst! Killing the principle of desire, which with the
body makes an aggregate of seven, and which is a bitter foe, I have
entered the immortal city of Brahma and shall pass my days there in
happiness like a king!' Relying upon such intelligence, Manki freed
himself from attachments, casting off all desires and attaining to Brahma
that abode of the highest felicity. Indeed, in consequence of the loss of
his two bulls Manki attained to immortality. Indeed, because he cut the
very roots of desire, he attained, through that means, to high felicity.'"
SECTION CLXXVIII
"Bhishma continued, 'In this connection is also cited the old narrative
of the verses sung by Janaka the ruler of the Videhas, who had attained
to tranquillity of soul. What the monarch said was, 'Unlimited is my
wealth. At the same time I have nothing, if the whole of (my kingdom)
Mithila be consumed in a conflagration, I shall incur no loss.' In the
connection is also cited the speech of Vodhya uttered in respect of this
very topic, viz., freedom from attachments. Listen to it O Yudhishthira!
Once on a time the royal son of Nahusha (Yayati) questioned the Rishi
Vodhya who had, in consequence of the abandonment of desire, attained to
tranquillity of soul and who had an intimate acquaintance with the
scriptures. The monarch said, 'O thou of great wisdom, give me
instructions about tranquillity. What is that under standing relying upon
which thou succeedest in wandering over the world in tranquillity of soul
and disengaged from all acts?'
"Vodhya said, 'I conduct myself according to the instructions of others
but never instruct others myself. I shall, however, mention the
indications of those instructions (according to which my conduct is
framed). Thou mayst catch their spirit by reflection. My six preceptors
are Pingala, the osprey, the snake, the bee in the forest, the maker of
shafts (in the story), and the maiden (in the story)!'[533]
"Bhishma continued, 'Hope is very powerful (in agitating the heart), O
King! Freedom from hope is high felicity. Reducing hope to an absence of
expectation, Pingala sleeps in peace.[534] Beholding an osprey with meat
in his beaks, others, that have not found any meat, assail and destroy
him. A certain osprey, by altogether abstaining from meat obtained
felicity. To build a house for one's own self is productive of sorrow and
not of happiness. The snake, taking up his residence in another
creature's abode, lives in felicity. The ascetics live happily, betaking
themselves to mendicancy, without being injured by any creature, like
bees in the forest. A certain maker of shafts, while employed at his
work, was so deeply attentive to it that he did not notice the king who
passed by his side. When many are together, dispute ensues. Even when two
reside together, they are sure to converse. I, however, wander alone like
the anklet made of sea-shells in the wrist of the maiden in the
story.'"[535]
SECTION CLXXIX
"Yudhishthira said, 'O thou that art conversant with the conduct of men,
tell me by what conduct a person may succeed in this world, freed from
grief. How also should a person act in this world so that he may attain
to an excellent end?'
"Bhishma said, 'In this connection is cited the old story of the
discourse between Prahlada and the sage Ajagara. Once on a time king
Prahlada of great intelligence questioned a wandering Brahmana of great
intelligence and a cleansed and tranquil soul.'
"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of
humility and self-restraint, without desire of action, free from malice,
agreeable in speech, endued with dignity and intelligence and wisdom,
thou livest (in simplicity) like a child. Thou never covetest any kind of
gain, and never grievest at any kind of loss. Thou art always contented,
O Brahmana, and dost not seem to regard anything in the world. While all
other creatures are being borne away in the current of desire and
passion, thou art perfectly indifferent to all acts appertaining to
Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude
(without the possibility of agitation). Disregarding all objects of the
senses, thou movest like an emancipated self, only witnessing everything
(but never taking part in anything). What, O sage, is thy wisdom, what
thy learning, and what thy behaviour (in consequence of which all this
becomes possible)? Tell me this without delay, if, O Brahmana, thou
thinkest it will do me good!'
"Bhishma continued, 'That intelligent Brahmana who was well-conversant
with the duties of the world, thus questioned by Prahlada, answered him
in sweet words of grave import. Behold, O Prahlada, the origin of
creatures, their growth, decay, and death, are traceable to no
(intelligible) cause. It is for this that I do not indulge in either joy
or sorrow.[536] All the propensities (for action) that exist in the
universe may be seen to flow from the very natures of the creatures (to
which they inhere). All things (in the universe) are depended on their
respective natures. Hence, I am not delighted with anything.[537] Behold,
O Prahlada, all kinds of union have an aptitude for disunion. All
acquisitions are certain to end in destruction. Hence I never set my
heart upon the acquisition of any object. All things possessed of
attributes are certain to meet with destruction. What remains there for a
person then to do who (like me) is conversant with both the origin and
the end of things? Of all things, large or small, born in the ocean of
waters, the end is noticeable. I see also the death, which is manifest, O
chief of Asuras, of all things, mobile and immobile, belonging to the
land. O best of Danavas, death comes in season unto even the strongest of
winged creatures which range the sky. I see again that the luminous
bodies, large and small, which move in the firmament, fall down when
their time comes. Beholding all created things Possessed of knowledge, to
be thus liable to be affected by death, and thinking all things to be
possessed of the same nature, I sleep in peace without any anxiety of
heart. If I get without trouble a copious repast, I do not scruple to
enjoy it. On the other hand, I pass many days, together without eating
anything. Sometimes people feed me with costly viands in profusion,
sometimes with a small quantity, sometimes with even less, and sometimes
I get no food whatever. I sometimes eat only a portion of a grain;
sometimes the dry sesame cakes from which the oil has been pressed out, I
sometimes eat rice and other food of the richest kind. Sometimes I sleep
on an elevated bedstead of the best kind. Sometimes I sleep on the bare
ground. Sometimes my bed is made within a fine palace or mansion. I am
sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of
fine texture, sometimes in deer-skins, sometimes in robes of the
costliest kind. I never reject such enjoyments as are consistent with
virtue and as are obtained by me without effort. I do not, at the same
time, strive for attaining such objects as are difficult of acquisition.
The rigid vow I have adopted is called Ajagara.[538] That vow can secure
immortality. It is auspicious and griefless. It is incomparable and pure.
It is consistent with the counsels of the wise. It is disapproved by
persons of foolish understanding who never follow it. With a pure heart I
conduct myself according to it. My mind never swerves from this vow. I
have not swerved from the practices of my order. I am abstemious in
everything. I know the past and the present. Divested of fear and wrath
and cupidity and errors of judgment, I follow this vow with a pure heart.
There are no restrictions in respect of food and drink and other objects
of enjoyment for one practising this vow. As everything is dependent on
destiny, there is no observance of the considerations of time and place
for one like us. The vow I follow contributes to true happiness of the
heart. It is never observed by those that are wicked. I follow it with a
pure heart. Induced by cupidity, men pursue different kinds of wealth. If
baffled in the pursuit, they become depressed by sorrow. Reflecting
properly upon all this by the aid of my intelligence which has penetrated
the truths of things, I follow this vow with a pure heart. I have seen
persons in distress seeking, for the acquisition of wealth, the shelter
of men, good and bad. Devoted to tranquillity, and with my passions under
control, I follow this vow with a pure heart. Beholding, by the aid of
truth, that happiness and misery, loss and gain, attachment and
renunciation, death and life, are all ordained by destiny, I follow this
vow with a pure heart. Divested of fear and attachment and errors of
judgment and pride, and endued with wisdom, intelligence, and
understanding, and devoted to tranquillity and hearing that large snakes
without moving enjoy the fruit that comes to them of itself, I follow
their practice with a pure heart. Without restrictions of any kind in
respect of bed and food, endued by my nature with self-restraint,
abstemiousness, pure vow, truth, and purity of conduct, and without any
desire to store (for future use) the rewards of action, I follow, with a
delighted and pure heart, this vow. All causes of sorrow have fled from
me in consequence of my having driven off the object of desire. Having
received an accession of light, I follow this vow with a pure heart, for
controlling my soul which is thirsty and unrestrained but which is
capable (under proper culture) of depending upon itself (without the
necessity of external objects to keep it engaged). Without paying any
heed to the concerns towards which my heart, mind, words would like to
lead me, and marking that the happiness which is connected with these is
both difficult of acquisition and fleeting in respect of duration, I
follow this vow with a pure heart. Learned men possessed of great
intelligence, desirous of proclaiming their own feats, have while
establishing their own theories and censuring those of others, said this
and that on this topic which is incapable of being settled by
disputation. Foolish men fail to understand this vow in a proper light.
I, however, see it to be destructive of Ignorance. Regarding it also as
fraught with immortality and as a remedy against diverse kinds of evil, I
wander among men, having subdued all faults and having freed myself from
thirst (after worldly goods)!'
"Bhishma continued, 'That high-souled person who, having freed himself
from attachments and divested himself of fear, cupidity; foolishness, and
wrath, follows this Ajagara vow, or indulges in this sport, as it may be
called, certainly succeeds in passing his days in great delight.'"
SECTION CLXXX
"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts,
or wealth, or wisdom should be the refuge of a person? Questioned by me,
answer me this!'
"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as
the highest of acquisitions. Wisdom is the highest felicity in the world.
Wisdom is heaven in the estimation of the good and virtuous. It was
through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost
their (earthly) prosperity, succeeded in acquiring felicity. What is
there that is superior to wisdom? In this connection is cited the old
story of the discourse between Indra and Kasyapa. Listen to it, O
Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of
prosperity, and proud of his affluence, threw down, by negligently
driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to
penances. Prostrated on the ground, the young man, in exceeding pain,
gave way to his wrath; and under the influence of despair resolved,
saying, 'I shall cast off my life. A poor man has no need of life in this
world.' While the Brahmana was lying in that state, silent and agitated,
deprived of energy and at the point of death, Indra appeared on the scene
in the form of a jackal and addressing him, said, 'All (inferior)
creatures covet birth in the human race. Among men again, the status of a
Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst
human beings, thou art again a Brahmana. Among Brahmanas, thou art again
one that is conversant with the Vedas. Having obtained that which is
attainable with very great difficulty, it behoveth thee not to give up
life from folly! All kinds Of (worldly) acquisitions are fraught with
pride. The declaration of the Srutis in that respect is perfectly true.
Thou lookest the picture of contentment. In forming such a resolve (which
is so derogatory of thy own self) about casting off thy life, thou actest
from cupidity! O, they are crowned with success that have hands! I
eagerly wish for the status of those creatures that have hands! We covet
hands as eagerly as you covet riches. There is no acquisition that is
more valuable than the acquisition of hands. Behold, O Brahmana, I cannot
extract this thorn that has entered my body, or crush these insects and
worms that are biting and afflicting me greatly! They that have bestowed
upon them two hands with ten fingers, succeed in throwing away or
crushing the worms (by scratching) that bite their limbs. They succeed in
constructing shelters for themselves from rain, cold, and heat. They
succeed also in enjoying excellent clothes for themselves, good food,
comfortable beds, and excellent habitations. Lying on this Earth, they
that have hands enjoy kine and other animals and cause them to carry
burthens or drag their vehicles, and by the aid of diverse means bring
those animals under sway (for their own purposes). Those living creatures
that are without tongues, that are helpless, of little strength, and
destitute of hands, bear all the several kinds of misery (indicated
above). By good luck, O ascetic, thou art not like them. By good luck,
thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal
of any other miserable order. With this measure of gain (that thou hast
won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst
thou feel at the thought that amongst living creatures thou art a
superior Brahmana! These worms are biting me! For want of hands I am
unable to drive them off. Behold this my miserable plight! I do not cast
off life because to do so is a very sinful act, and lest, indeed, I fall
into a more miserable order of existence! This order of existence, viz.,
that of a jackal, to which I now belong is rather tolerable. Miserable as
it is, there are many orders of existence below it that are more
miserable still. By birth certain classes of creatures become happier
than others who become subject to great woe. But I never see that there
is any order of being which can be said to be in the possession of
perfect happiness. Human beings, obtaining affluence, next wish for
sovereignty. Having achieved sovereignty their next wish is for the
status of gods. Having won that status they then wish for the chiefdom of
the celestials. If thou becomest affluent, thou wilt never succeed in
becoming a king (for thou art a Brahmana by birth), nor in becoming a god
(because, in reality, thy status of Brahmanahood is equal if not superior
to that of a god). If by any means (led away by the alluring prospect of
heavenly bliss) thou becomest a god (instead of attaining to a superior
position), thou wilt then covet for the chiefdom of the gods. In no
condition wilt thou be contented. Contentment does not result from
acquisition of desirable objects. Thirst is never slaked although there
is profusion of water.[539] The thirst for acquisition only blazes up
with each fresh acquisition like a fire with new faggots thrown into it.
In thee there is grief. But joy also dwells in thee. Both happiness and
misery dwell in thee. Why then shouldst thou yield to grief? One should
shut up, like birds in a cage, the very springs, viz., the understanding
and the senses of, all one's desires and acts. There can be no cutting of
a second head, nor of a third hand. That which does not exist can produce
no fear. One that is not acquainted with the enjoyment a certain object
affords, never feels a desire for that object. Desires arise from the
actual experience of the pleasures that touch or sight, or hearing gives.
Thou hast no idea of the taste of the wine called Varuni or of the meat
of the birds called Ladwaka. There is no drink and no food more delicious
than these. Thou hast no idea also, O Kasyapa, of every other superior
kind of drink and food that exists among men, for thou hast never tasted
it. Without doubt, therefore, not to taste, not to see, should be the vow
of a man if he is to win happiness. Creatures that have hands, without
doubt, become strong and earn wealth. Men are reduced by men to a state
of servitude, and are repeatedly afflicted (at the hands of their own
species) with death, imprisonment, and other tortures. Although such is
their condition, yet even they (without yielding to grief) laugh and
sport and indulge in merriment. Others again, though endued with might of
arms, and possessed of knowledge and great energy of mind, follow
censurable, sinful, and miserable professions. They seek to change such
professions for other pursuits (that are more dignified) but then they
are bound by their own acts (of a previous life) and by the force of
Destiny. The vilest man of the Pukkasa or the Chandala orders never
wishes to cast off his life. He is quite contented with the order of his
birth. Behold the illusion in this respect! Beholding those amongst thy
species that are destitute of arms, or struck with palsy, or afflicted
with other diseases, thou canst regard thyself as very happy and
possessed of valuable accompaniments amongst the members of thy own
order. If this thy regenerated body remains safe and sound, and free from
disease, and all thy limbs remain perfect, thou art sure of never
incurring any reproach amongst men. It would not behove thee, O Brahmana,
to cast off thy life even if any blame, founded on fact and capable of
bringing about thy dismissal from caste, attached to thee! Rise, and
practise virtue. It is not meet that thou shouldst throw away thy life!
If, O regenerate one, thou listen to me and place credence on my words,
thou wilt then obtain the highest reward of the religion inculcated in
the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy
sacred fire, and observe truth, and self-restraint, and charity. Never
compare thyself boastfully with another. They who, by devoting themselves
to the study of the Vedas, become competent for performing sacrifices for
themselves and others, have no need to indulge in any kind of regret or
fear any kind of evil. They that are born under an auspicious
constellation on an auspicious lunation and at an auspicious hour, strive
their best for performing sacrifices, practising charity, and procreating
children, and desiring to pass their time cheerfully in those acts, at
last win very great happiness.[540] They, on the other hand, that are
born under evil constellations, inauspicious lunations, and at evil
hours, become destitute of sacrifices and progeny and at last fall into
the Asura order.[541] In my former life I had much useless learning. I
always sought for reasons and had very little faith. I was a slanderer of
the Vedas. I was destitute of the (fourfold) objects of life, and was
devoted to that science of argumentation which is based upon ocular or
tangible proofs.[542] I used to utter words based on (plausible) reasons.
Indeed, in assemblies, I always spoke of reasons (and never faith). I
used to speak irreverently of the declarations of the Srutis and address
Brahmanas in domineering tones. I was an unbeliever, skeptical of
everything, and though really ignorant, proud of my learning. This status
of a jackal that I have obtained in this life is the consequence, O
regenerate one, of those sins of mine! If even after hundreds of days and
nights I that am a jackal can once again obtain the status of humanity, I
shall then pass my life in contentment, heedful of the true objects of
existence, and engaged in sacrifices and gifts. I shall then know what
should be known, and avoid what should be avoided!' Thus addressed, the
ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of
knowledge and great intelligence! I am really surprised at all this!'
With eyes whose vision was extended by knowledge, the Brahmana then
beheld that being who had addressed him to be Indra, chief of the gods
and the lord of Sachi. Kasyapa then worshipped that god having the best
of steeds for the animal that bore him. Receiving afterwards the god's
permission, the Brahmana returned to his abode.'"
SECTION CLXXXI
"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices,
penances, and dutiful services returned to preceptors, are productive of
wisdom and high felicity.'[543]
'Bhishma said, 'If the mind becomes affected by desire, wrath and other
evil passions, it then runs towards sin. If one's acts are stained by
sin, one is obliged to dwell in painful regions. Sinful men take birth in
indigent circumstances and repeatedly suffer the pangs of famine, woe,
fear, and death. Those that are virtuous in their acts, and possessed of
faith, and that have their senses under control, become born as affluent
men and repeatedly sport in festivities and heaven and happiness.
Unbelievers, with their arms manacled, are sent to regions rendered
inaccessible by carnivorous beasts and elephants and full of terrors in
consequence of snakes and robbers. What more need be said of them? They,
on the other hand, who have reverence for gods and guests, who are
liberal, who are fond of good and honest men, go, in consequence of their
acts of charity, along that happy way which belongs to persons of
cleansed souls. They that have no reverence for virtue are as vile among
men as seedless grains among corn or the gnat among birds. That which is
ordained in consequence of the acts of a past life pursues the actor even
if the latter strives his best for leaving it behind.[544] It sleeps when
he sleeps and does whatever else he does.[545] Like his shadow it rests
when he rests, proceeds when he proceeds, and acts when he acts. Whatever
acts a man does he has certainly to obtain the fruits thereof. Death is
dragging all creatures who are surely destined to fall (into orders of
existence they deserve) and who are surely 'liable to enjoy or suffer
that which has been ordained as the consequence of their acts. The acts
of a past life develop their consequences in their own proper time even
as flowers and fruits, without extraneous efforts of any kind, never fail
to appear when their proper time comes. After the consequences, as
ordained, of the acts of a past life, have been exhausted (by enjoyment
or sufferings), honour and disgrace, gain and loss, decay and growth, no
longer flow or appear in respect of any one. This happens
repeatedly.[546] A creature while still in the mother's womb enjoys or
suffers the happiness or the misery that has been ordained for him in
consequence of his own acts. In childhood or youth or old age, at
whatever period of life one does an act good or bad, the consequences
thereof are sure to visit him in his next life at precisely the same
period. As a calf recognises and approaches its parent in the midst of
even a thousand kine, even so the acts of a past life recognise and visit
the doer in his new life. Washed in water a (dirty) piece of cloth
becomes clean. Similarly, men burning in repentance obtain endless
happiness by proper penances.[547] Those that can take up their residence
in the woods and by performing austerities for a long period can wash
themselves of their sins, succeed in obtaining the objects on which they
set their hearts. As no one can mark the track of birds in the sky or of
fishes in the water, similarly, the track of persons whose souls have
been cleansed by knowledge cannot be marked by any.[548] There is no need
of any more eloquence or any more reference to sinful acts. Suffice it to
say that one should, with proper judgment and as befits one best, do what
is for one's good. This is the means by which wisdom and high felicity
may be achieved.'"
SECTION CLXXXII
"Yudhishthira said, 'Whence has this universe consisting of mobile and
immobile creatures been created? Whom does it go to when destruction sets
in? Tell me this, O grandsire! Indeed, by whom has this universe with its
oceans, its firmament, its mountains, its clouds, its lands, its fire,
and its wind, been created. How were all objects created? Whence this
division into separate orders of existence? Whence are their purity and
impurity, and the ordinances about virtue and vice? Of what kind is the
life of living creatures? Where also do they go who die. Tell us
everything about this and the other world.'
"Bhishma said, 'In this connection is cited the old narrative of the
sacred words that Bhrigu said in reply to the questions of Bharadwaja.
Beholding the great Rishi Bhrigu blazing with energy and splendour,