that may bring him happiness.' Hearing this, Manibhadra, commanded by the
gods, once more said unto Kundadhara of great intelligence these words,
'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If
this Brahmana be desirous of wealth, let wealth be given to him, that is,
as much wealth as this thy friend desires. At the command of the gods I
shall give him untold wealth.' Kundadhara, then, reflecting upon the
fleeting and unreal character of the status of humanity, set his heart, O
Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara
said, 'I do not, O giver of wealth, beg for wealth on behalf of this
Brahmana. I desire the bestowal of another favour upon him. I do not
solicit for this devotee of mine mountains of pearls and gems or even.
the whole earth with all her riches. I desire, however, that he should be
virtuous. Let his heart find pleasure in virtue. Let him have virtue for
his stay. Let virtue be the foremost of all objects with him. Even this
is the favour that meets with my approval.' Manibhadra said, 'The fruits
of virtue are always sovereignty and happiness of diverse kinds. Let this
one enjoy those fruits, always freed from physical pain of every kind.'
"Bhishma continued, 'Thus addressed, Kundadhara, however, of great
celebrity, repeatedly solicited virtue alone for that Brahmana. The gods
were highly pleased at it. Then Manibhadra said, 'The gods are all
pleased with thee as also with this Brahmana. This one shall become a
virtuous-souled person. He shall devote his mind to virtue.' The Cloud,
Kundadhara, became delighted, O Yudhishthira, at thus having been
successful in obtaining his wish. The boon that he had got was one that
was unattainable by anybody else. The Brahmana then beheld scattered
around him many delicate fabrics of cloth. Without minding them at all
(although so costly), the Brahmana came to disrelish the world.'
"The Brahmana said, 'When this one doth not set any value upon good
deeds, who else will? I had better go to the woods for leading a life of
righteousness.'[1280]
"Bhishma continued, 'Cherishing a distaste for the world, and through the
grace also of the gods, that foremost of Brahmanas entered the woods and
commenced to undergo the austerest of penances. Subsisting upon Such
fruits and roots as remained after serving the deities and guests, the
mind of that regenerate person, O monarch, was firmly set upon virtue.
Gradually, the Brahmana, renouncing fruits and roots, betook himself to
leaves of trees as his food. Then renouncing leaves, he took to water
only as his subsistence. After that he passed many years by subsisting
upon air alone. All the while, his strength did not diminish. This seemed
exceedingly marvellous. Devoted to virtue and engaged in the practice of
the severest austerities, after a long time he acquired spiritual vision.
He then reflected, saying unto himself, 'If, being gratified with
anybody, I give him wealth, my speech would never be untrue.'[1281] With
a face lighted up by smiles, he once more began to undergo severer
austerities. And once more, having won (higher) success, he thought that
he could, by a fiat of the will, then create the very highest objects.
'If, gratified with any person whatsoever I give him even sovereignty, he
will immediately become a king, for my words will never be untrue.' While
he was thinking in this way, Kundadhara, induced by his friendship for
the Brahmana and no less by the ascetic success which the Brahmana had
achieved, showed himself, O Bharata (unto his friend and devotee).
Meeting with him the Brahmana offered him worship according to the
observances ordained. The Brahmana, however, felt some surprise, O king.
Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an
excellent and spiritual eye. Behold with this vision of thine the end
that is attained by kings, and survey all the worlds besides.' The
Brahmana then, with his spiritual vision, beheld from a distance
thousands of kings sunk in hell.'
"Kundadhara said, 'After having worshipped me with devotion thou didst
get sorrow for thy share, what then would have been the good done to thee
by me, and what the value of my favour? Look, look for what end men
desire the gratification of carnal enjoyments. The door of heaven is
closed unto men.'
"Bhishma continued, 'The Brahmana then beheld many men living in this
world, embracing lust, and wrath, and cupidity, and fear, and pride, and
sleep and procrastination, and inactivity.'
"Kundadhara said, 'With these (vices) all human beings are enchained. The
gods are afraid of men. These vices, at the command of the gods, mar and
disconcert on every side.[1282] No man can become virtuous unless
permitted by the gods. (In consequence of their permission) thou hast
become competent to give away kingdoms and wealth through thy penances.'
"Bhishma continued, 'Thus addressed, the righteous-souled Brahmana,
bending his head unto that Cloud, prostrated himself on the ground, and
said, 'Thou hast, indeed, done me a great favour. Unconscious of the
great affection shown by thee towards me, I had through the influence of
desire and cupidity, failed to display good will towards thee.' Then
Kundadhara said unto that foremost of regenerate persons, 'I have
forgiven thee,' and having embraced him with his arms disappeared there
and then. The Brahmana then roamed through all the worlds, having
attained to ascetic success through the grace of Kundadhara. Through the
puissance gained from virtue and penances, one acquires competence to
sail through the skies and to fructify all one's wishes and purposes, and
finally attain to the highest end. The gods and Brahmanas and Yakshas and
all good men and Charanas always adore those that are virtuous but never
those that are rich or given up to the indulgence of their desires. The
gods are truly propitious to thee since thy mind is devoted to virtue. In
wealth there may be a very little happiness but in virtue the measure of
happiness is very great.'"
SECTION CCLXXII
"Yudhishthira said, 'Amongst the diverse kinds of sacrifices, all of
which, of course, are regarded to have but one object (viz., the
cleansing of the heart or the glory of God), tell me, O grandsire, what
that sacrifice is which has been ordained for the sake only of virtue and
not for the acquisition of either heaven or wealth!'[1283]
"Bhishma said, 'In this connection I shall relate to thee the history,
formerly recited by Narada, of a Brahmana who for performing sacrifices,
lived according to the unchha mode.'
"Narada said, 'In one of the foremost of kingdoms that was distinguished
again for virtue, there lived a Brahmana. Devoted to penances and living
according to the unchha mode, that Brahmana was earnestly engaged in
adoring Vishnu in sacrifices.[1284] He had Syamaka for his food, as also
Suryaparni and Suvarchala and other kinds of potherbs that were bitter
and disagreeable to the taste. In consequence, however, of his penances,
all these tasted sweet.[1285] Abstaining from injuring any creature, and
leading the life of a forest recluse, he attained to ascetic success.
With roots and fruits, O scorcher of foes, he used to adore Vishnu in
sacrifices that were intended to confer heaven upon him.[1286] The
Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was
pure-minded, and had emaciated herself by the observance of many austere
vows. (Herself having been of a benevolent disposition, and her husband
being thus addicted to sacrifices that were cruel), she did not approve
of the conduct of her lord. Summoned, however, to take her seat by his
side as his spouse (for the performance of a sacrifice), she feared to
incur his curse and, therefore, comforted herself with his conduct. The
garments that invested her body consisted of the (cast off) plumes of
peacocks. Although unwilling, she still performed that sacrifice at the
command of her lord who had become its Hotri. In that forest, near to the
Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada
of Sukra's race, having assumed the form of a deer. He addressed that
Brahmana, whose name was Satya, in articulate speech and said unto him
these words, 'Thou wouldst be acting very improperly,[1287] if this
sacrifice of thine were accomplished in such a manner as to be defective
in mantras and other particulars of ritual. I, therefore, ask thee to
slay and cut me in pieces for making libations therewith on thy
sacrificial fire. Do this and becoming blameless ascend to heaven.' Then
the presiding goddess of the solar disc, viz., Savitri, came to that
sacrifice in her own embodied form and insisted upon that Brahmana in
doing what he desired by that deer to do. Unto that goddess, however, who
thus insisted, the Brahmana replied, saying, 'I shall not slay this deer
who lives with me in this same neighbourhood.'[1288] Thus addressed by
the Brahmana, the goddess Savitri desisted and entered the sacrificial
fire from desire of surveying the nether world, and wishing to avoid the
sight of (other) defects in that sacrifice.[1289] The deer, then, with
joined hands, once more begged of Satya (to be cut in pieces and poured
into the sacrificial fire). Satya, however, embraced him in friendship
and dismissed him, saying, 'Go!'[1290] At this, the deer seemed to leave
that place. But after he had gone eight steps he returned, and said,
'Verily, do thou slay me. Truly do I say, slain by thee I am sure to
attain to a righteous end. I give thee (spiritual) vision. Behold the
celestial Apsaras and the beautiful vehicles of the high-souled
Gandharvas.' Beholding (that sight) for a protracted space of time, with
longing eyes, and seeing the deer (solicitous of sacrifice), and thinking
that residence in heaven is attainable by only slaughter, he approved (of
the counsels the deer had given). It was Dharma himself who had become a
deer that lived in those woods for many years. (Seeing the Brahmana
tempted by the prospect he beheld), Dharma provided for his salvation and
counselled him, saying, 'This (viz., slaughter of living creatures) is
not conformable to the ordinances about Sacrifices.[1291] The penances,
which had been of very large measure, of that Brahmana whose mind had
entertained the desire of slaying the deer, diminished greatly in
consequence of that thought itself. The injuring of living creatures,
therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma
(having assumed his real form), himself assisted that Brahmana, by
discharging the priestly office, to perform a sacrifice. The Brahmana,
after this, in consequence of his (renewed) penances, attained to that
state of mind which was his spouse's.[1293] Abstention from injury is
that religion which is complete in respect of its rewards. The religion,
however, of cruelty is only thus far beneficial that it leads to heaven
(which has a termination). I have spoken to thee of that religion of
Truth which, indeed, is the religion of those that are utterers of
Brahma.'"[1294]
SECTION CCLXXIII
"Yudhishthira said, 'By what means doth a man become sinful, by what doth
he achieve virtue, by what doth he attain to Renunciation, and by what
doth he win Emancipation?'
"Bhishma said, 'Thou knowest all duties. This question that thou askest
is only for confirmation of thy conclusions. Listen now to Emancipation,
and Renunciation, and Sin, and Virtue to their very roots. Perceiving any
one of the five objects (viz., form, taste, scent, sound, and touch),
desire runs after it at first. Indeed, obtaining them within the purview
of the senses, O chief of Bharata's race, desire or aversion springs
up.[1295] One, then, for the sake of that object (i.e., for acquisition
of what is liked and avoidance of what is disliked) strives and begins
acts that involve much labour. One endeavours one's best for repeatedly
enjoying those forms and scents (and the three other objects of the
remaining three senses) that appear very agreeable. Gradually,
attachment, and aversion, and greed, and errors of judgment arise. The
mind of one overwhelmed by greed and error and affected by attachment and
aversion is never directed to virtue. One then begins with hypocrisy to
do acts that are good. Indeed, with hypocrisy one then seeks to acquire
virtue, and with hypocrisy one likes to acquire wealth. When one
succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one
sets one's heart to such acquisition wholly. It is then that one begins
to do acts that are sinful, notwithstanding the admonitions of
well-wishers and the wise, unto all which he makes answers plausibly
consistent with reason and conformable to the injunctions of the
scriptures. Born of attachment and error, his sins, of three kinds,
rapidly increase, for he thinks sinfully, speaks sinfully, and acts
sinfully. When he fairly starts on the way of sin, they that are good
mark his wickedness. They, however, that are of a disposition similar to
that of the sinful man, enter into friendship with him. He succeeds not
in winning happiness even here. Whence then would he succeed in winning
happiness hereafter? It is thus that one becomes sinful. Listen now to me
as I speak to thee of one that is righteous. Such a man, inasmuch as he
seeks the good of others, succeeds in winning good for himself. By
practising duties that are fraught with other people's good, he attains
at last to a highly agreeable end. He who, aided by his wisdom, succeeds
beforehand in beholding the faults above adverted to, who is skilled in
judging of what is happiness and what is sorrow and how each is brought
about, and who waits with reverence upon those that are good, makes
progress in achieving virtue, both in consequence of his habit and such
companionship of the good. The mind of such a person takes delight in
virtue, and he lives on, making virtue his support. If he sets his heart
on the acquisition of wealth, he desires only such wealth as may be
acquired in righteous ways. Indeed, he waters the roots of only those
things in which he sees merit. In this way, doth one become righteous and
acquires friends that are good. In consequence of his acquisition of
friends, of wealth, and of children, he sports in happiness both here and
hereafter. The mastery (in respect of enjoyment) that a living creature
attains over sound, touch, taste, form, and scent, O Bharata, represents
the fruit of virtue.[1296] Remember this. Having obtained the fruit of
virtue, O Yudhishthira, such a man does not give himself up to joy.
Without being contented with such (visible) fruits of virtue he betakes
himself to Renunciation, led on by the eye of knowledge. When, having
acquired the eye of knowledge, he ceases to take pleasure in the
gratification of desire, in taste and in scent, when he does net allow
his mind to run towards sound, touch and form, it is then that he
succeeds in freeing himself from desire.[1297] He does not, however, even
then cast off virtue or righteous acts. Beholding then all the worlds to
be liable to destruction, he strives to cast off virtue (with its rewards
in the form of heaven and its happiness) and endeavours to attain to
Emancipation by the (well-known) means.[1298] Gradually abandoning all
sinful acts he betakes himself to Renunciation, and becoming
righteous-souled succeeds at last in attaining to Emancipation. I have
now told thee, O son, of that about which thou hadst asked me, viz., the
topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata!
Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all
situations. Eternal is the success, O son of Kunti, of thee that adherest
to righteousness.'"[1299]
SECTION CCLXXIV
"Yudhishthira said, 'Thou hast said, O grandsire, the Emancipation is to
be won by means and not otherwise. I desire to hear duly what those means
are.'
"Bhishma said, 'O thou of great wisdom, this enquiry that thou hast
addressed to me and that is connected with a subtle topic, is really
worthy of thee, since thou, O sinless one, always seekest to accomplish
all thy objects by the application of means. That state of mind which is
present when one sets oneself to make an earthen jar for one's use,
disappears after the jar has been completed. After the same manner, that
cause which urges persons who regard virtue as the root of advancement
and prosperity ceases to operate with them that seek to achieve
Emancipation.[1300] That path which leads to the Eastern Ocean is not the
path by which one can go to the Western Ocean. There is only one path
that leads to Emancipation. (It is not identical with any of those that
lead to arty other object of acquisition). Listen to me as I discourse on
it to thee in detail. One should, by practising forgiveness, exterminate
wrath, and by abandoning - all purposes, root out desire. By practising
the quality of Sattwa[1301] one should conquer sleep. By heedfulness one
should keep off fear, and by contemplation of the Soul one should conquer
breath.[1302] Desire, aversion, and lust, one should dispel by patience;
error, ignorance, and doubt, by study of truth. By pursuit after
knowledge one should avoid insouciance and inquiry after things of no
interest.[1303] By frugal and easily digestible fare one should drive off
all disorders and diseases. By contentment one should dispel greed and
stupefaction of judgment, and all worldly concerns should be avoided by a
knowledge of the truth.[1304] By practising benevolence one should
conquer iniquity, and by regard for all creatures one should acquire
virtue. One should avoid expectation by the reflection that it is
concerned with the future; and one should cast off wealth by abandoning
desire itself. The man of intelligence should abandon affection by
recollecting that everything (here) is transitory. He should subdue
hunger by practising Yoga. By practising benevolence one should keep off
all ideas of self-importance, and drive off all sorts of craving by
adopting contentment. By exertion one should subdue procrastination, and
by certainty all kinds of doubt, by taciturnity, loquaciousness, and by
courage, every kind of fear.[1305] Speech and mind are to be subdued by
the Understanding, and the Understanding, in its turn, is to be kept
under control by the eye of knowledge. Knowledge, again, is to be
controlled by acquaintance with the Soul, and finally the Soul is to be
controlled by the Soul.[1306] This last is attainable by those that are
of pure-acts and endued with tranquillity of soul,[1307] the means being
the subjugation of those five impediments of Yoga of which the learned
speak. By casting off desire and wrath and covetousness and fear and
sleep, one should, restraining speech, practise what is favourable to
Yoga, viz., contemplation, study, gift, truth, modesty, candour,
forgiveness, purity of heart, purity in respect of food, and the
subjugation of the senses. By these one's energy is increased, sins are
dispelled, wishes crowned with fruition, and knowledge (of diverse kinds)
gained. When one becomes cleansed of one's sins and possessed of energy
and frugal of fare and the master of one's senses, one then, having
conquered both desire and wrath, seeks to attain to Brahma. The avoidance
of ignorance (by listening to and studying the scriptures), the absence
of attachment (in consequence of Renunciation) freedom from desire and
wrath (by adoption of contentment and forgiveness), the puissance that is
won by Yoga, the absence of pride and haughtiness, freedom from anxiety
(by subjugation of every kind of fear), absence of attachment of anything
like home and family, - these constitute the path of Emancipation. That
path is delightful, stainless, and pure. Similarly, the restraining of
speech, of body, and of mind, when practised from the absence of desire,
constitutes also the path of Emancipation.'"[1308]
SECTION CCLXXV
"Bhishma said, 'In this connection is cited the old narrative of the
discourse that took place between Narada and Asita-Devala. Once on a time
Narada, beholding that foremost of intelligent men, viz., Devala of
venerable years, seated at his ease, questioned him about the origin and
the destruction of all creatures.'
"Narada said, 'Whence, O Brahmana, hath this universe, consisting of
mobile and immobile objects, been created? When again doth the
all-embracing destruction come, into whom doth it merge? Let thy learned
self discourse to me on this.'
"Asita said, 'Those from which the Supreme Soul, when the time comes,
moved by the desire of existence in manifold, forms, creates all
creatures, are said by persons conversant with objects to be the five
great essences.[1309] (After this) Time, impelled by the Understanding
creates other objects from those (five primal essences).'[1310] He that
says that there is anything else besides these (i.e., the five primal
essences, Kala, and the Understanding), says what is not true. Know, O
Narada, that these five are eternal, indestructible, and without
beginning and without end. With Kala as their sixth, these five primal
essences are naturally possessed of mighty energy. Water, Space, Earth,
Wind, and Heat, - these are those five essences. Without doubt, there is
nothing higher or superior to these (in point of puissance or energy).
The existence of nothing else (than five) can be affirmed by any one
agreeably to the conclusions derivable from the Srutis or arguments drawn
from reason. If any one does assert the existence of anything else, then
his assertion would verily be idle or vain. Know that these six enter
into the production of all effects. That of which are all these (which
thou perceivest) is called Asat.[1311] These five, and Kala (or Jiva),
the potencies of past acts, and ignorance, - these eight eternal essences
are the causes of the birth and destruction of all creatures.[1312] When
creatures are destroyed it is into these that they enter; and when they
take birth, it is again from them they do so. Indeed, after destruction,
a creature resolves itself into those five primal essences. His body is
made of earth; his ear has its origin in space; his eye hath light for
its cause; his life (motion) is of wind, and his blood is of water,
without doubt. The two eyes, the nose, the two ears, the skin, and the
tongue (constituting the fifth), are the senses. These, the learned know,
exist for perception of their respective objects.[1313] Vision, hearing,
smelling, touching, and tasting are the functions of the senses. The five
senses are concerned with five objects in five ways. Know, by the
inference of reason, their similitude of attributes.[1314] Form, scent,
taste, touch, and sound, are the five properties that are (respectively)
apprehended by the five senses in five different ways. These five
properties, viz., form, scent, taste, touch, and sound, are not really
apprehended by the _senses_ (for these are inert), but it is the Soul
that apprehends them _through_ the senses. That which is called Chitta is
superior to the multitude of senses. Superior to Chitta is Manas.
Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna.[1315]
At first a living creature perceives different objects through the
senses. With Manas he reflects over them, and then with the aid of Buddhi
he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at
certainty of conclusions in respect of objects perceived through the
senses. The five senses, Chitta, Mind and Understanding (which is the
eighth in the tale), - these are regarded as organs of knowledge by those
conversant with the science of Adhyatma. The hands, the feet, the anal
duct, the membrum virile, the mouth (forming the fifth in the tale),
constitute the five organs of action. The mouth is spoken of as an organ
of action because it contains the apparatus of speech, and that of
eating. The feet are organs of locomotion and the hands for doing various
kinds of work. The anal duct and the membrum, virile are two organs that
exist for a similar purpose, viz., for evacuation. The first is for
evacuation of stools, the second for that of urine as also of the vital
seed when one feels the influence of desire. Besides these, there is a
sixth organ of action. It is called muscular power. These then are the
names of the six organs of action according to the (approved) treatises
bearing on the subject. I have now mentioned to thee the names of all the
organs of knowledge and of action, and all the attributes of the five
(primal) essences.[1316] When in consequence of the organs being
fatigued, they cease to perform their respective functions, the owner of
those organs, because of their suspension, is said to sleep. If, when the
functions of these organs are suspended, the functions of the mind do not
cease, but on the other hand the mind continues to concern itself with
its objects, the condition of consciousness is called Dream. During
wakefulness there are three states of the mind, viz., that connected with
Goodness, that with Passion, and that with Darkness. In dream also the
mind becomes concerned with the same three states. Those very states,
when they appear in dreams, connected with pleasurable actions, come to
be regarded with applause. Happiness, success, knowledge, and absence of
attachment are the indications of (the wakeful man in whom is present)
the attribute of Goodness. Whatever states (of Goodness, Passion, or
Darkness) are experienced by living creatures, as exhibited in acts,
during their hours of Wakefulness, reappear in memory during their hours
of steep when they dream. The passage of our notions as they exist during
wakefulness into those of dreams, and that of notions as they exist in
dreams into those of wakefulness, become directly apprehensible in that
state of consciousness which is called dreamless slumber. That is
eternal, and that is desirable.[1317] There are five organs of knowledge,
and five of actions; with muscular power, mind, understanding, and
Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas,
the tale, it has been said, comes up to seventeen. The eighteenth in the
enumeration is he who owneth the body, Indeed, he who lives in this body
is eternal. All those seventeen (with Avidya or Ignorance making
eighteen), dwelling in the body, exist attached to him who owns the body.
When the owner disappears from the body, those eighteen (counting Avidya)
cease to dwell together in the body. Or, this body made up of the five
(primal) essences is only a combination (that must dissolve away). The
eighteen attributes (including Avidya), with him that owneth the body,
and counting stomachic heat numbering twentieth in the tale, form that
which is known as the Combination of the Five. There is a Being called
Mahat, which, with the aid of the wind (called Prana), upholds this
combination containing the twenty things that have been named, and in the
matter of the destruction of that body the wind (which is generally
spoken of as the cause) is only the instrument in the hands of that same
Mahat. Whatever creature is born is resolved once more into the five
constituent elements upon the exhaustion of his merits and demerits; and
urged again by the merits and demerits won in that life enters into
another body resulting from his acts.[1318] His abodes always resulting
from Avidya, desire, and acts, he migrates from body to body, abandoning
one after another repeatedly, urged on by Time, like a person abandoning
house after house in succession. They that are wise, and endued with
certainty of knowledge, do not give way to grief upon beholding this
(migration). Only they that are foolish, erroneously supposing
relationships (where relationship in reality there is none) indulge in
grief at sight of such changes of abode. This Jiva is no one's relation;
there is none again that may be said to belong to him. He is always
alone, and he himself creates his own body and his own happiness and
misery. This Jiva is never born, nor doth he ever die. Freed from the
bond of body, he succeeds sometimes in attaining to the highest end.
Deprived of body, because freed through the exhaustion of acts from
bodies that are the results of merits and demerits, Jiva at last attains
to Brahma. For the exhaustion of both merits and demerits, Knowledge has
been ordained as the cause in the Sankhya school. Upon the exhaustion of
merit and demerit, when Jiva attains to the status of Brahma,[1319] (they
that are learned in the scriptures) behold (with the eye of the
scriptures) the attainment of Jiva to the highest end.'"
SECTION CCLXXVI
"Yudhishthira said, 'Cruel and sinful that we are, alas, we have slain
brothers and sires and grandsons and kinsmen and friends and sons. How, O
grandsire, shall we dispel this thirst for wealth. Alas, through that
thirst we have perpetrated many sinful deeds.'
"Bhishma said, 'In this connection is cited the old narrative of what was
said by the ruler of the Videhas unto the enquiring Mandavya. The ruler
of the Videhas said, 'I have nothing (in this world), yet I live in great
happiness. If the whole of Mithila (which is said to be my kingdom) burn
in a conflagration, nothing of mine will be burnt down. Tangible
possessions, however valuable, are a source of sorrow to men of
knowledge; while possessions of even little value fascinate the
foolish.[1320] Whatever happiness exists here, derivable from the
gratification of desire, and whatever heavenly happiness exists of high
value, do not come up to even a sixteenth part of the felicity that
attends the total disappearance of desire. As the horns of a cow grow
with the growth of the cow itself, after the same manner the thirst for
wealth increases with increasing acquisitions of wealth. Whatever the
object for which one feels an attachment, that object becomes a source of
pain when it is lost. One should not cherish desire. Attachment to desire
leads to sorrow. When wealth has been acquired, one should apply it to
purposes of virtue. One should even then give up desire.[1321] The man of
knowledge always looks upon other creatures even as he looks upon
himself. Having cleansed his soul and attained to success, he casts off
everything here.[1322] By casting off both truth and falsehood, grief and
joy, the agreeable and disagreeable, fearlessness and fear, one attains
to tranquillity, and becomes free from every anxiety. That thirst (for
earthly things) which is difficult of being cast off by men of foolish
understanding, which wanes not with the wane of the body, and which is
regarded as a fatal disease (by men of knowledge), one who succeeds in
casting off is sure to find felicity. The man of virtuous soul, by
beholding his own behaviour that has become bright as the moon and free
from evil of every kind, succeeds in happily attaining to great fame both
here and hereafter.' Hearing these words of the king, the Brahmana became
filled with joy, and applauding what he heard, Mandavya betook himself to
the path of Emancipation.'"
SECTION CCLXXVII
"Yudhishthira said, 'Time, that is fraught, with terror unto all
creatures, is running his course. What is that source of good after which
one should strive? Tell me this, O grandsire!'
"Bhishma said, 'In this connection is cited the old narrative of a
discourse between a sire and a son. Listen to it, O Yudhishthira! Once on
a time, O son of Pritha, a regenerate person devoted only to the study of
the Vedas had a very intelligent son who was known by the name of
Medhavin. Himself conversant with the religion of Emancipation, the, son
one day asked his father who was not conversant with that religion and
who was engaged in following the precepts of the Vedas, this question.'
"The son said, 'What should a man of intelligence do, O sire, knowing
that the period of existence allotted to men runs fast away? Tell me this
truly and in proper order, O father, so that, guided by thy instructions
I may set myself to the acquisition of virtue.'
"The sire said, 'Having studied the Vedas all the while observing the
duties of Brahmacharya, O son, one should then desire for offspring for
the sake of rescuing one's sires. Having established one's fire then and
performing the sacrifices that are ordained, one should then retire into
the woods and (having lived as a forest-recluse) one should then become a
Muni (by casting off everything and calmly waiting for dissolution).'
"The son said, 'When the world is thus assailed and thus besieged on all
sides, and when such irresistible (bolts) are falling in every direction,
how can you speak so calmly?'
"The sire said, 'How is the world assailed? By what is it besieged? What
are those irresistible bolts that are falling on every side? Dost thou
frighten me with thy words?'
"The son said, 'The world is assailed by Death. It is besieged by what is
it besieged? What are those irresistible bolts that are falling on every
side? Dost thou frighten me with thy words?'
"The son said, 'The world is assailed by Death. It is besieged by
Decrepitude. Days and Nights are continually falling (like bolts). Why do
you not take heed of these? When I know that Death does not wait here for
any one (but snatches all away suddenly and without notice), how can I
possibly wait (for his coming) thus enveloped in a coat of Ignorance and
(heedlessly) attending to my concerns? When as each night passes away the
period of every one's life wears away with it, when, indeed, one's
position is similar to that of a fish in a piece of shallow water, who
can feel happy? Death encounters one in the very midst of one's concerns,
before the attainment of one's objects, finding one as unmindful as a
person while engaged in plucking flowers.[1323] That which is kept for
being done tomorrow should be done today; and that which one thinks of
doing in the afternoon should be done in the forenoon. Death does not
wait, mindful of one's having done or not done one's acts. Do today what
is for thy good (without keeping it for tomorrow). See that Death, who is
irresistible, may not overcome thee (before you accomplish thy acts). Who
knows that Death will not come to one this very day? Before one's acts
are completed, Death drags one away. One should, therefore, commence to
practise virtue while one is still young (without waiting for one's old
age). for life is uncertain. By acquiring virtue one is sure to eternal
happiness both here and hereafter. Overpowered by folly one girds up
one's loins for acting on behalf of one's sons and wives. By
accomplishing acts foul or fair, one gratifies these (relatives). Him
possessed of sons and animals, and with mind devotedly attached to them,
Death seizes and runs away like a tiger bearing away a sleeping
deer.[1324] While one is still engaged in winning diverse objects of
desire, and while still unsatiated with one's enjoyment, Death seizes one
and runs away like a she-wolf seizing a sheep and running away with it.
'This has been done', - 'this remains to be done', - 'this other is half
done', - one may say thus to oneself; but Death, unmindful of one's desire
to finish one's unfinished acts, seizes and drags one away. One that has
not yet obtained the fruit of what one has already done, amongst those
attached to action, one busied with one's field or shop or house, Death
seizes and carries away. The weak, the strong; the wise, the brave, the
idiotic, the learned, or him that has not yet obtained the gratification
of any of his desires, Death seizes and bears away. Death, decrepitude,
disease, sorrow, and many things of a similar kind, are incapable of
being avoided by mortals. How, then, O father, canst thou sit so at thy
ease? As soon as a creature is born, Decrepitude and Death come and
possess him for his destruction. All these forms of existence mobile and
immobile, are possessed by these two (viz., Decrepitude and Death). When
the soldiers that compose Death's army are on their march, nothing can
resist them, except that one thing, viz., the power of Truth, for in
Truth alone Immortality dwells. The delight that one feels of residing in
the midst of men is the abode of Death. The Sruti declares that that
which is called the forest is the true fold for the Devas, while the
delight one feels in dwelling in the midst of men is, as it were, the
cord for binding the dweller (and making him helpless).[1325] The
righteous cut it and escape. The sinful do not succeed in cutting it (and
freeing themselves). He who does not injure other creatures in thought,
word and deed, and who never injures others by taking away their means of
sustenance, is never injured by any creature.[1326] For these reasons,
one should practise the vow of truth, be steadily devoted to the vow of
truth, and should desire nothing but the truth. Restraining all one's
senses and looking upon all creatures with an equal eye, one should
vanquish Death with the aid of Truth. Both Immortality and Death are
planted in the body. Death is encountered from folly, and Immortality is
won by Truth. Transcending desire and wrath, and abstaining from injury,
I shall adopt Truth and happily achieving what is for my good, avoid
Death like an Immortal. Engaged in the Sacrifice that is constituted by
Peace, and employed also in the Sacrifice of Brahma, and restraining my
senses, the Sacrifices I shall perform are those of speech, mind, and
acts, when the sun enters his northerly course.[1327] How can one like me
perform an Animal Sacrifice which is fraught with cruelty? How can one
like me, that is possessed of wisdom, perform like a cruel Pisacha, a
Sacrifice of Slaughter after the manner of what is laid down for the
Kshatriyas, - a Sacrifice that is, besides, endued with rewards that are
terminable? In myself have I been begotten by my own self. O father,
without seeking to procreate offspring, I shall rest myself on my own
self. I shall perform the Sacrifice of Self, I need no offspring to
rescue me.[1328] He whose words and thoughts are always well-restrained,
he who has Penances and Renunciation, and Yoga, is sure to attain to
everything through these. There is no eye equal to Knowledge. There is no
reward equal to Knowledge. There is no sorrow equal to attachment. There
is no happiness equal to Renunciation. For a Brahmana there can be no
wealth like residence in solitude, an equal regard for all creatures,
truthfulness of speech, steady observance of good conduct, the total
abandonment of the rod (of chastisement), simplicity, and the gradual
abstention from all acts.[1329] What need hast thou with wealth and what
need with relatives and friends, and what with spouses? Thou art a
Brahmana and thou hast death to encounter. Search thy own Self that is
concealed in a cave. Whither have thy grandsires gone and whither thy
sire too?'[1330]
"Bhishma said, 'Hearing these words of his son, the sire acted in the way
that was pointed out, O king! Do thou also act in the same way, devoted
to the religion of Truth.'"
SECTION CCLXXVIII
"Yudhishthira said, 'Of what behaviour must a man be, of what acts, of
what kind of knowledge, and to what must he be devoted, for attaining to
Brahma's place which transcends Prakriti and which is unchangeable?'
"Bhishma said, 'One that is devoted to the religion of Emancipation,
frugal in fare, and the master of one's senses, attains to that high