truths of the world. We do not know what we should do, for the
declarations of the scriptures generate an inclination for (the
acquisition of) Knowledge simultaneously with the inclination for acts.
It behoveth thee to discourse to us on these subjects.[1460] O
illustrious one, the different asramas approve different courses of
conduct. - _This_ is beneficial, - _This_ (other) is beneficial - the
scriptures exhort us often in this wise.[1461] Beholding the followers of
the four asramas, who are thus exhorted by the scriptures and who fully
approve of what the scriptures have laid down for them, thus travelling
in diverse courses, and seeing that ourselves also are equally content
with our own scriptures, we fail to understand what is truly beneficial.
If the scriptures were all uniform, then what is truly beneficial would
have become manifest. In consequence, however, of the scriptures being
multifarious, that which is truly beneficial becomes invested with
mystery. For these reasons, that which is truly beneficial seems to me to
be involved in confusion. Do thou then, O illustrious one, discourse to
me on the subject. I have approached thee (for this), O, instruct me!'
"Narada said, 'The Asramas are four in number, O child! All of them serve
the purposes for which they have been designed; and the duties they
preach differ from one another. Ascertaining them first from
well-qualified preceptors, reflect upon them, O Galava![1462] Behold, the
announcements of the merits of those Asramas are varied in respect of
their form, divergent in respect of their matter, and contradictory in
respect of the observances they embrace.[1463] Observed with gross
vision, verily, all the Asramas refuse to clearly yield their true intent
(which, of course, is knowledge of Self). Others, however, endued with
subtle sight, behold their highest end.[1464] That which is truly
beneficial, and about which there is no doubt, viz., good offices to
friends, and suppression of enemies, and the acquisition of the aggregate
of three (viz., Religion, Profit, and Pleasure), has been declared by the
wise to be supreme excellence.[1465] Abstention from sinful acts,
constancy of righteous disposition, good behaviour towards those that are
good and pious, - these, without doubt, constitute excellence. Mildness
towards all creatures, sincerity of behaviour, and the use of sweet
words, - these, without doubt, constitute excellence. An equitable
apportionment of what one has among the deities, the Pitris, and guests,
and adherence to servants, - these, without doubt, constitute excellence.
Truthfulness of speech is excellent. The knowledge, however, of truth, is
very difficult of acquisition. I say that that is truth which is
exceedingly beneficial to creatures.[1466] The renunciation of pride, the
suppression of heedlessness, contentment, living by one's own
self, - these are said to constitute supreme excellence. The study of the
Vedas, and of their branches, according to the well-known rules, and all
enquiries and pursuits having for their sake the acquisition of
knowledge, - these, without doubt, are excellent. One desirous of
achieving what is excellent should never enjoy sound and form and taste
and touch and scent, to excess and should not enjoy them for their sake
alone. Wandering in the night, sleep during the day, indulgence in
idleness, roguery, arrogance, excessive indulgence and total abstention
from all indulgence in objects of the senses, should be relinquished by
one desirous of achieving what is excellent.[1467] One should not seek
self-elevation by depreciating others. Indeed, one should, by one's
merits alone, seek distinction over persons that are distinguished but
never over those that are inferior. Men really destitute of merit and
filled with a sense of self-admiration depreciate men of real merit, by
asserting their own virtues and affluence. Swelling with a sense of their
own importance, these men, when none interferes with them (for bringing
them to a right sense of what they are), regard themselves to be superior
to men of real distinction. One possessed of real wisdom and endued with
real merits, acquires great fame by abstaining from speaking ill of
others and from indulging in self-praise. Flowers shed their pure and
sweet fragrance without trumpeting forth their own excellence. Similarly,
the effulgent Sun scatters his splendours in the firmament in perfect
silence. After the same manner those men blaze in the world with
celebrity who by the aid of their intelligence, cast off these and
similar other faults and who do not proclaim their own virtues. The fool
can never shine in the world by bruiting about his own praise. The man,
however, of real merit and learning obtains celebrity even if he be
concealed in a pit. Evil words, uttered with whatsoever vigour of voice
die out (in no time). Good words, uttered however softly, blaze forth in
the world. As the Sun shows his fiery form (in the gem called
Suryakanta), even so the multitude of words, of little sense, that fools
filled with vanity utter, display only (the meanness of) their hearts.
For these reasons, men seek the acquisition of wisdom of various kinds.
It seems to me that of all acquisitions that of wisdom is the most
valuable. One should not speak until one is asked; nor should one speak
when one is asked improperly. Even if possessed of intelligence and
knowledge, one should still sit in silence like an idiot (until one is
asked to speak and asked in proper form). One should seek to dwell among
honest men devoted to righteousness and liberality and the observance of
the duties of their own order. One desirous of achieving what is
excellent should never dwell in a place where a confusion occurs in the
duties of the several orders.[1468] A person may be seen to live who
abstains from all works (for earning the means of his living) and who is
well-content with whatever is got without exertion. By living amid the
righteous, one succeeds in acquiring pure righteousness. After the same
manner, one by living amid the sinful, becomes stained with sin.[1469] As
the touch of water or fire or the rays of the moon immediately conveys
the sensation of cold or heat, after the same manner the impressions of
virtue and vice become productive of happiness or misery. They that are
eaters of Vighasa eat without taking any notice of the flavours of the
edibles placed before them. They, however, that eat carefully
discriminating the flavours of the viands prepared for them, should be
known as persons still tied by the bonds of action.[1470] The righteous
man should leave that place where a Brahmana discourses on duties unto
disciples desirous of acquiring knowledge, as based on reasons, of the
Soul, but who do not enquire after such knowledge with reverence.[1471]
Who, however, will leave that spot where exists in its entirety that
behaviour between disciples and preceptors which is consistent with what
has been laid down in the scriptures? What learned man desirous of
respect being paid to himself will dwell in that place where people bruit
about the faults of the learned even when such have no foundation to
stand upon?[1472] Who is there that will not leave that place, like a
garment whose end has caught fire, where covetous men seek to break down
the barriers of virtue? One should remain and dwell in that place, among
good men of righteous disposition, where persons endued with humility are
engaged in fearlessly practising the duties of religion. There where men
practise the duties of religion for the sake of acquiring wealth and
other temporal advantages, one should not dwell, for the people of that
place are all to be regarded as sinful. One should fly away with all
speed from that place, as if from a room in which there is a snake, where
the inhabitants, desirous of obtaining the means of life, are engaged in
the practice of sinful deeds. One desirous of what is beneficial should,
from the beginning, relinquish that act in consequence of which one
becomes stretched, as it were, on a bed of thorn and in consequence of
which one becomes invested with the desires born of the deeds of past
lives.[1473] The righteous man should leave that kingdom where the king
and king's officers exercise equal authority and where they are given to
the habit of eating before feeding their relatives (when the latter come
as guests).[1474] One should dwell in that country where Brahmanas
possessed of a knowledge of the scriptures are fed first: where they are
always devoted to the due observance of religious duties, and where they
are engaged in teaching disciples and officiating at the sacrifices of
others. One should unhesitatingly dwell in that country where the sounds
Swaha, Swadha, and Vashat are duly and continuously uttered.[1475] One
should leave that kingdom, like poisoned meat, where one sees Brahmanas
obliged to betake themselves to unholy practices, being tortured by want
of the means of life. With a contented heart and deeming all his wishes
as already gratified a righteous man should dwell in that country whose
inhabitants cheerfully give away before even they are solicited. One
should live and move about, among good men devoted to acts of
righteousness, in that country where chastisement falleth upon those that
are wicked and where respect and good offices are the portion of those
that are of subdued and cleansed souls. One should unhesitatingly dwell
in that country whose king is devoted to virtue and which the king rules
virtuously, casting off desires and possessed of prosperity, and where
severe chastisement is dealt to those that visit self-controlled men with
the consequences of their wrath, those that act wickedly towards the
righteous, those that are given to acts of violence, and those that are
covetous.[1476] Kings endued with such a disposition bring about
prosperity to those that dwell in their kingdoms when prosperity is on
the point of leaving them.[1477] I have thus told thee, O son, in answer
to thy enquiry, what is beneficial or excellent. No one can describe, in
consequence of its exceedingly high character, what is beneficial or
excellent for the Soul.[1478] Many and high will the excellences be,
through the observance of the duties laid down for him, of the man who
for earning his livelihood during the time of his sojourn here conducts
himself in the way indicated above and who devotes his soul to the good
of all creatures.'"[1479]
SECTION CCLXXXIX
"Yudhishthira said, 'How, O grandsire, should a king like us behave in
this world, keeping in view the great object of acquisition? What
attributes, again, should he always possess so that he may be freed from
attachments?'
"Bhishma said, 'I shall in this connection recite to thee the old
narrative that was uttered by Arishtanemi unto Sagara who had sought his
counsel.'
"Sagara said, 'What is that good, O Brahmana, by doing which one may
enjoy felicity here? How, indeed, may one avoid grief and agitation? I
wish to know all this!'
"Bhishma continued, 'Thus addressed by Sagara, Arishtanemi of Tarkshya's
race, conversant with all the scriptures, regarding the questioner to be
every way deserving of his instructions, said these words,[1480] 'The
felicity of Emancipation is true felicity in the world. The man of
ignorance knows it not, attached as he is to children and animals and
possessed of wealth and corn. An understanding that is attached to
worldly objects and a mind suffering from thirst, - these two baffle all
skilful treatment. The ignorant man who is bound in the chains of
affection is incapable of acquiring Emancipation.[1481] I shall presently
speak to thee of all the bonds that spring from the affections. Hear them
with attention. Indeed, they are capable of being heard with profit by
one that is possessed of knowledge. Having procreated children in due
time and married them when they become young men, and having ascertained
them to be competent for earning their livelihood, do thou free thyself
from all attachments and rove about in happiness. When thou seest thy
dearly-cherished wife grown old in years and attached to the son she has
brought forth, do thou leave her in time, keeping in view the highest
object of acquisition (viz., Emancipation). Whether thou obtainest a son
or not, having during the first years of thy life duly enjoyed with thy
senses the objects that are addressed to them, free thyself from
attachments and rove about in happiness. Having indulged the senses with
their objects, thou shouldst suppress the desire of further indulging
them. Freeing thyself then from attachments, thou shouldst rove in
felicity, contenting thyself with what is obtained without effort and
previous calculation, and casting an equal eye upon all creatures and
objects.[1482] Thus, O son, have I told thee in brief (of what the way is
for freeing thyself from attachments). Hear me now, for I shall presently
tell thee, in detail, the desirability of the acquisition of
Emancipation.[1483] Those persons who live in this world freed from
attachments and fear, succeed in obtaining happiness. Those persons,
however, who are attached to worldly objects, without doubt, meet with
destruction. Worms and ants (like men) are engaged in the acquisition of
food and are seen to die in the search. They that are freed from
attachments are happy, while they that are attached to worldly objects
meet with destruction. If thou desirest to attain to Emancipation thou
shouldst never bestow thy thoughts on thy relatives, thinking, - How shall
these exist without me? - A living creature takes birth by himself, and
grows by himself, and obtains happiness and misery, and death by himself.
In this world people enjoy and obtain food and raiment and other
acquisitions earned by their parents or themselves. This is the result of
the acts of past lives, for nothing can be had in this life which is not
the result of the past. All creatures live on the Earth, protected by
their own acts, and obtaining their food as the result of what is
ordained by Him who assigns the fruits of acts. A man is but a lump of
clay, and is always himself completely dependent on other forces. One,
therefore, being oneself so, in firm, what rational consideration can one
have for protecting and feeding one's relatives? When thy relatives are
carried away by Death in thy very sight and in spite of even thy utmost
efforts to save them, that circumstance alone should awaken thee. In the
every lifetime of thy relatives and before thy own duty is completed of
feeding and protecting them, thyself mayst meet with death and abandon
them. After thy relatives have been carried away from this world by
death, thou canst not know what becomes of them there, - that is, whether
they meet with happiness or misery. This circumstance ought to awaken
thee. When in consequence of the fruits of their own acts thy relatives
succeed in maintaining themselves in this world whether thou livest or
diest, reflecting on this thou shouldst do what is for thy own
good.[1484] When this is known to be the case, who in the world is to be
regarded as whose? Do thou, therefore, set thy heart on the attainment of
Emancipation. Listen now to what more I shall say unto thee. That man of
firm Soul is certainly emancipated who has conquered hunger and thirst
and such other states of the body, as also wrath and cupidity and error.
That man is always emancipated who does not forget himself, through
folly, by indulging in gambling and drinking and concubinage and the
chase. That man who is really touched by sorrow in consequence of the
necessity there is of eating every day and every night for supporting
life, is said to be cognisant of the faults of life. One who, as the
result of careful reflection, regards his repeated births to be only due
to sexual congress with women, is held to be freed from attachments. That
man is certainly emancipated who knows truly the nature of the birth, the
destruction, and the exertion (or acts) of living creatures. That man
becomes certainly freed who regards (as worthy of his acceptance) only a
handful of corn, for the support of life, from amidst millions upon
millions of carts loaded with grain, and who disregards the difference
between a shed of bamboo and reeds and a palatial mansion.[1485] That man
becomes certainly freed who beholds the world to be afflicted by death
and disease and famine.[1486] Indeed, one who beholds the world to be
such succeeds in becoming contented; while one who fails to behold the
world in such a light, meets with destruction. That man who is contented
with only a little is regarded as freed. That man who beholds the world
as consisting of eaters and edibles (and himself as different from both)
and who is never touched by pleasure and pain which are born of illusion,
is regarded as emancipate. That man who regards a soft bed on a fine
bedstead and the hard soil as equal, and who regards good sali rice and
hard thick rice as equal, is emancipated. That man who regards linen and
cloth made of grass as equal, and in whose estimation cloth of silk and
barks of trees are the same, and who sees no difference between clean
sheep-skin and unclean leather, is emancipated That man who looks upon
this world as the result of the combination of the five primal essences,
and who behaves himself in this world, keeping this notion foremost, is
emancipated. That man who regards pleasure and pain as equal, and gain
and loss as on a par, in whose estimation victory and defeat differ not,
to whom like and dislike are the same, and who is unchanged under fear
and anxiety, is wholly emancipated. That man who regards his body which
has so many imperfections to be only a mass of blood, urine and excreta,
as also of disorders and diseases, is emancipated. That man becomes
emancipated who always recollects that this body, when overtaken by
decrepitude, becomes assailed by wrinkles and white hairs and leanness
and paleness of complexion and a bending of the form. That man who
recollects his body to be liable to loss of virility, and weakness of
sight, and deafness, and loss of strength, is emancipated. That man who
knows that the very Rishis, the deities, and the Asuras are beings that
have to depart from their respective spheres to other regions, is
emancipated. That man who knows that thousands of kings possessed of even
great offence and power have departed from this earth, succeeds in
becoming emancipated. That man who knows that in this world the
acquisition of objects is always difficult, that pain is abundant, and
that the maintenance of relatives is ever attended with pain, becomes
emancipated.[1487] Beholding the abundant faults of children and of other
men, who is there that would not adore Emancipation? That man who,
awakened by the scriptures and the experience of the world, beholds every
human concern in this world to be unsubstantial, becomes emancipated.
Bearing in mind those words of mine, do thou conduct thyself like one
that has become emancipated, whether it is a life of domesticity that
thou wouldst lead or pursue emancipation without suffering thy
understanding to be confounded.'[1488] Hearing these words of his with
attention, Sagara, that lord of earth, acquired those virtues which are
productive of Emancipation and continued, with their aid to rule his
subjects.'"
SECTION CCXC
"Yudhishthira said, 'This curiosity, O sire, is always dwelling in my
mind. O grandsire of the Kurus, I desire to hear everything about it from
thee. Why was the celestial Rishi, the high-souled Usanas, called also
Kavi engaged in doing what was agreeable to the Asuras and disagreeable
to the deities? Why was he engaged in diminishing the energy of the
deities? Why were the Danavas always engaged in hostilities with the
foremost of the deities? Possessed of the splendour of an immortal, for
what reason did Usanas obtain the name of Sukra? How also did he acquire
such superior excellence? Tell me all about these things. Though
possessed of great energy, why does he not succeed in travelling to the
centre of the firmament? I desire, O grandsire, to learn everything about
all these matters.'[1489]
"Bhishma said, 'Listen, O king, with attention to all this as it occurred
actually. O sinless one, I shall narrate these matters to thee as I have
heard and understood them. Of firm vows and honoured by all, Usanas, that
descendant of Bhrigu's race, became engaged in doing what was
disagreeable to the deities for an adequate cause.[1490] The royal
Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the
treasury of Indra, that master of the universe.[1491] The great ascetic
Usanas, crowned with Yoga-success, entered the person of Kuvera, and
depriving the lord of treasures of his liberty by means of Yoga, robbed
him of all his wealth.[1492] Seeing his wealth taken away from him, the
lord of treasures became highly displeased. Filled with anxiety, and his
wrath also being excited, he went to that foremost of gods, viz.,
Mahadeva. Kuvera, represented the matter unto Siva of immeasurable
energy, that first of gods, fierce and amiable, and possessed of various
forms. And he said, 'Usanas, having spiritualised himself by Yoga entered
my form and depriving myself of liberty, has taken away all my wealth.
Having by Yoga entered my body he has again left it.' Hearing these
words, Maheswara of supreme Yoga-powers became filled with rage. His
eyes, O king, became blood-red, and taking up his lance he waited (ready
to strike down Usanas). Indeed, having taken up that foremost of weapons,
the great god began to say, 'Where is he? Where is he?' Meanwhile,
Usanas, having ascertained the purpose of Mahadeva (through Yoga-power)
from a distance, waited in silence. Indeed, having ascertained the fact
of the wrath of the high-souled Maheswara of superior Yoga-power, the
puissant Usanas began to reflect as to whether he should go to Maheswara
or fly away or remain where he was. Thinking, with the aid of his severe
penances, of the high-souled Mahadeva, Usanas of soul crowned with
Yoga-success, placed himself on the point of Mahadeva's lance. The
bow-armed Rudra, understanding that Usanas, whose penances had become
successful and who had converted himself into the form of pure Knowledge,
was staying at the point of his lance (and finding that he was unable to
hurl the lance at one who was upon it), bent that weapon with hand. When
the fierce-armed and puissant Mahadeva of immeasurable energy had thus
bent his lance (into the form of a bow), that weapon came to be called
from that time by the name of Pinaka.[1493] The lord of Uma, beholding
Bhargava thus brought upon the palm of his hand, opened his mouth. The
chief of the gods then threw Bhargava into his mouth and swallowed him at
once. The puissant and high-souled Usanas of Bhrigu's race, entering the
stomach of Maheswara, began to wander there.'
"Yudhishthira said, 'How, O king, could Usanas succeed in wandering
within the stomach of that foremost of superior intelligence? What also
did that illustrious god do while the Brahmana was within his
stomach?'[1494]
"Bhishma said, 'In days of yore (having swallowed up Usanas), Mahadeva of
severe vows entered the waters and remained there like an immovable stake
of wood, O king, for millions of years (engaged in Yoga-meditation). His
Yoga penances of the austerest type having been over, he rose from the
mighty lake. Then that primeval god of the gods, viz., the eternal
Brahman, approached him, and enquired after the progress of his penances
and after his welfare. The deity having the bull for his emblem answered,
saying, 'My penances have been well-practised.' Of inconceivable soul,
possessed of great intelligence, and ever devoted to the religion of
truth, Sankara saw that Usanas within his stomach had become greater in
consequence of those penances of his.[1495] That foremost of Yogins
(viz., Usanas), rich with that wealth of penances and the wealth (he had
appropriated from Kuvera), shone brightly in the three worlds, endued
with great energy.[1496] After this, Mahadeva armed with Pinaka, that
soul of Yoga, once more betook himself to Yoga-meditation. Usanas,
however, filled with anxiety, began to wander within the stomach of the
great god. The great ascetic began to hymn the praises of the god from
where he was, desirous of finding an outlet for escape. Rudra, however,
having stopped all his outlets, prevented him from coming out. The great
ascetic Usanas, however, O chastiser of foes, from within Mahadeva's
stomach, repeatedly addressed the god, saying, 'Show me thy kindness!'
Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up
all other outlets of his body. Confined on every side and unable to find
out the outlet indicated, the ascetic began to wander hither and thither,
burning all the while with Mahadeva's energy. At last he found the outlet
and issued through it. In consequence of this fact he came to be called
by the name of Sukra, and it is in consequence of that fact he also
became unable to attain (in course of his wandering) the central point of
the firmament. Beholding him come out of his stomach and shining brightly
with energy, Bhava, filled with anger, stood with lance uplifted in his
hand. The goddess Uma then interposed and forbade the angry lord of all
creatures, viz., her spouse, to slay the Brahmana. And in consequence of
Uma's having thus prevented her lord from accomplishing his purpose the
ascetic Usanas (from the day) became the son of the goddess.'
"The goddess said, 'This Brahmana no longer deserves to be slain by thee.
He has become my son. O god, one who comes out of thy stomach does not
deserve slaughter at thy hands.'
"Bhishma continued, 'Pacified by these words of his spouse, Bhava smiled
and said repeatedly these words, O king, 'Let this one go whithersoever
he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse
the goddess Uma, the great ascetic Usanas, endued with superior
intelligence, proceeded to the place he chose. I have thus narrated to
thee, O chief of the Bharatas, the story of the high-souled Bhargava
about which thou didst ask me.'"
SECTION CCXCI
"Yudhishthira said, 'O thou of mighty arms, tell me, after this what is
beneficial for us. O grandsire, I am never satiated with thy words which
seem to me like Amrita. What are those good acts, O best of men, by
accomplishing which a man succeeds in obtaining what is for his highest
benefit both here and hereafter, O giver of boons!'
"Bhishma said, 'In this connection I shall narrate to thee what the
celebrated king Janaka had enquired, in days of yore, of the high-souled
Parasara, 'What is beneficial for all creatures both in this world and
the next! Do thou tell me what should be known by all this connection.'
Thus questioned, Parasara, possessed of great ascetic merit and
conversant with the ordinances of every religion,[1497] said these words,
desirous of favouring the king.'
"Parasara said, 'Righteousness earned by acts is supreme benefit both in
this world and the next. The sages of the old have said that there is
nothing higher than Righteousness. By accomplishing the duties of
righteousness a man becomes honoured in heaven. The Righteousness, again,
of embodied creatures, O best of kings, consists in the ordinance (laid
down in the scriptures) on the subject of acts.[1498] All good men
belonging to the several modes of life, establishing their faith on that
righteousness, accomplish their respective duties.[1499] Four methods of
living, O child, have been ordained in this world. (Those four methods
are the acceptance of gifts for Brahmanas; the realisation of taxes for
Kshatriyas; agriculture for Vaisyas; and service of the three other
classes for the Sudras). Wherever men live the means of support come to
them of themselves. Accomplishing by various ways acts that are virtuous
or sinful (for the purpose of earning their means of support), living
creatures, when dissolved into their constituent elements attain to
diverse ends.[1500] As vessels of white brass, when steeped in liquefied
gold or silver, catch the hue of these metals, even so a living creature,
who is completely dependent upon the acts of his past lives takes his
colour from the character of those acts. Nothing can sprout forth without
a seed. No one can obtain happiness without having accomplished acts
capable of leading to happiness. When one's body is dissolved away (into
its constituent elements), one succeeds in attaining to happiness only in
consequence of the good acts of previous lives. The sceptic argues, O
child, saying, I do not behold that anything in this world is the result
of destiny or the virtuous and sinful acts of past lives. Inference
cannot establish the existence or operation of destiny.[1501] The
deities, the Gandharvas and the Danavas have become what they are in
consequence of their own nature (and not of their acts of past lives).
People never recollect in their next lives the acts done by them in
previous ones. For explaining the acquisition of fruits in any particular
life people seldom name the four kinds of acts alleged to have been
accomplished in past lives.[1502] The declarations having the Vedas for
their authority have been made for regulating the conduct of men in this
world, and for tranquillizing the minds of men. These (the sceptic says),
O child, cannot represent the utterances of men possessed of true wisdom.
This opinion is wrong. In reality, one obtains the fruits of whatever
among the four kinds of acts one does with the eye, the mind, the tongue,
and muscles.[1503] As the fruit of his acts, O king, a person sometimes
obtains happiness wholly, sometimes misery in the same way, and sometimes
happiness and misery blended together. Whether righteous or sinful, acts
are never destroyed (except by enjoyment or endurance of their
fruits).[1504] Sometimes, O child, the happiness due to good acts remains
concealed and covered in such a way that it does not display itself in
the case of the person who is sinking in life's ocean till his sorrows
disappear. After sorrow has beep exhausted (by endurance), one begins to
enjoy (the fruits of) one's good acts. And know, O king, that upon the
exhaustion of the fruits of good acts, those of sinful acts begin to
manifest themselves. Self-restraint, forgiveness, patience, energy,
contentment, truthfulness of speech, modesty, abstention from injury,
freedom from the evil practices called vyasana, and cleverness, - these
are productive of happiness. No creature is eternally subject to the
fruits of his good or bad acts. The man possessed of wisdom should always
strive to collect and fix his mind. One never has to enjoy or endure the
good and bad acts of another. Indeed, one enjoys and endures the fruits
of only those acts that one does oneself. The person that casts off both
happiness and misery walks along a particular path (the path, viz., of
knowledge). Those men, however, O king, who suffer themselves to be
attached to all worldly objects, tread along a path that is entirely
different. A person should rot himself do that act which, if done by
another, would call down his censure. Indeed, by doing an act that one
censures in others, one incurs ridicule. A Kshatriya bereft of courage, a
Brahmana that takes every kind of food, a Vaisya unendued with exertion
(in respect of agriculture and other moneymaking pursuits), a Sudra that
is idle (and, therefore, averse to labour), a learned person without good
behaviour, one of high birth but destitute of righteous conduct, a
Brahmana fallen away from truth, a woman that is unchaste and wicked, a
Yogin endued with attachments, one that cooks food for one's own self, an
ignorant person employed in making a discourse, a kingdom without a king
and a king that cherishes no affection for his subjects and who is
destitute of Yoga, - these all, O king, are deserving of pity!'"[1505]
SECTION CCXCII
"Parasara said, 'That man who, having obtained this car, viz., his body
endued with mind, goes on, curbing with the reins of-knowledge the steeds
represented by the objects of the senses, should certainly be regarded as
possessed of intelligence. The homage (in the form of devotion to and
concentrated meditation on the Supreme) by a person whose mind is
dependent on itself and who has cast off the means of livelihood is
worthy of high praise, - that homage, namely, O regenerate one, which is
the result of instructions received from one who has succeeded in
transcending acts but not obtained from the mutual discussion of men in
the same state of progress.[1506] Having obtained the allotted period of
life, O king, with such difficulty, one should not diminish it (by
indulgence of the senses). On the other hand, man should always exert, by
righteous acts for his gradual advancement.[1507] Among the six different
colours that Jiva attains at different periods of his existence, he who
falls away from a superior colour deserves obloquy and censure. Hence,
one that has attained to the result of good acts should conduct oneself
in such a way as to avoid all acts stained by the quality of Rajas.[1508]
Man attains to a superior colour by righteous acts. Unable to acquire a
superior hue, for such acquisition is extremely difficult, a person, by
doing sinful acts only slays himself (by sinking into hell and falling
down into an inferior colour). All sinful acts that are committed
unconsciously or in ignorance are destroyed by penances. A sinful act,
however, that is committed knowingly, produces much sorrow. Hence, one
should never commit sinful acts which have for their fruit only sorrow.
The man of intelligence would never do an act that is sinful in character
even if it leads to the greatest advantage, just as a person that is pure
would never touch a Chandala.[1509] How miserable is the fruit I see of
sinful acts! Through sin the very vision of the sinner becomes perverse,
and he confounds his body and its unstable accompaniments with the
Soul.[1510] That foolish man who does not succeed in betaking himself to
Renunciation in this world becomes afflicted with great grief when he
departs to the next world.[1511] An uncoloured cloth, when dirty, can be
cleaned, but not a piece of cloth that is dyed with black; even so, O
king, listen to me with care, is it the case with sin. That man who,
having knowingly committed sin, acts righteously for expiating that sin,
has to enjoy and endure the fruits of his good and bad acts
separately.[1512] The utterers of Brahma maintain, under the authority of
what has been laid down in the Vedas, that all acts of injury committed
in ignorance are cancelled by acts of righteousness. A sin, however, that
is committed consciously is never cancelled by righteousness. Thus say
the regenerate utterers of Brahma who are conversant with the scriptures
of Brahmana. As regards myself, my view is that whatever acts are done,
be they righteous or sinful, be they done knowingly or otherwise, remain
(and are never destroyed unless their fruits are enjoyed or
endured).[1513] Whatever acts are done by the mind with full
deliberation, produce, according to their grossness or subtility, fruits
that are gross or subtile.[1514] Those acts, however, O thou of righteous
soul, which are fraught with great injury, if done in ignorance, do
without fail produce consequences and even consequences that lead to
hell, with this difference that those consequences are disproportionate
in point of gravity to the acts that produce them.[1515] As to those acts
(of a doubtful or unrighteous nature) that may be done by the deities or
ascetics of reputation, a righteous man should never do their like or,
informed of them, should never censure them.[1516] That man who,
reflecting with his mind, O king, and ascertaining his own ability,
accomplishes righteous acts, certainly obtains what is for his benefit.
Water poured into an unbaked vessel gradually becomes less and finally
escapes altogether. If kept, however, in a baked vessel, it remains
without its quantity being diminished. After the same manner, acts done
without reflection with the aid of the understanding do not become
beneficial; while acts done with judgment remain with undiminished
excellence and yield happiness as their result. If into a vessel
containing water other water be poured, the water that was originally
there increases in quantity; even so all acts done with judgment, be they
equitable or otherwise, only add to one's stock of righteousness. A king
should subjugate his foes and all who seek to assert their superiority,
and he should properly rule and protect his subjects. One should ignite
one's sacred fires and pour libations on them in diverse sacrifices, and
retiring in the woods into either one's middle or old age, should live
there (practising the duties of the two last modes of life). Endued with
self-restraint, and possessed of righteous behaviour, one should look
upon all creatures as on one's own self. One should again reverence one's
superiors. By the practice of truth and of good conduct, O king, one is
sure to obtain happiness.'"
SECTION CCXCIII
"Parasara said, 'Nobody in this world does good to another. Nobody is
seen to make gifts to others. All persons are seen to act for their own
selves. People are seen to cast off their very parents and their uterine
brothers when these cease to be affectionate. What need be said then or
relatives of other degrees?[1517] Gifts to a distinguished person and
acceptance of the gifts made by a distinguished person both lead to equal
merit. Of these two acts, however, the making of a gift is superior to
the acceptance of a gift.[1518] That wealth which is acquired by proper
means and increased also by proper means, should be protected with care
for the sake of acquiring virtue. This is an accepted truth. One desirous
of acquiring righteousness should never earn wealth by means involving
injury to others. One should accomplish one's acts according to one's
power, without zealously pursuing wealth. By giving water, whether cold
or heated by fire, with a devoted mind, unto a (thirsty) guest, according
to the best of one's power, one earns the merit that attaches to the act
of giving food to a hungry man. The high-souled Rantideva obtained
success in all the worlds by worshipping the ascetics with offerings of
only roots and fruits leaves. The royal son of Sivi also won the highest
regions of felicity by having gratified Surya along with his companion
with offerings of the same kind. All men, by taking birth, incur debts to
gods, guests, servants, Pitris, and their own selves. Everyone should,
therefore, do his best for freeing himself from those debts. One frees
oneself from one's debt to the great Rishis by studying the Vedas. One
pays off one's debts to the gods by performing sacrifices. By performing
the rites of the Sraddha one is freed from one's debts to the Pitris. One
pays off one's debt to one's fellowmen by doing good offices to them. One
pays off the debts one owes to one's own self by listening to Vedic
recitations and reflecting on their import, by eating the remnants of
sacrifices, and by supporting one's body. One should duty discharge all
the acts, from the beginning, that one owes to one's servants. Though