SECTION CCLXIV
"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that
are good or those that are otherwise, have adopted this path of duty that
I have spoken of. Thou shalt then understand properly how the truth
stands. Behold, many birds are hovering in the sky. Amongst them are
those that were reared on thy head, as also many hawks and many others of
other species. Behold, O Brahmana, those birds have contracted their
wings and legs for entering their respective nests. Summon them, O
regenerate one! There those birds, treated with affection by thee, are
displaying their love for thee that art their father. Without doubt, thou
art their father, O Jajali! Do thou summon thy children.'
"Bhishma continued, 'Then those birds, summoned by Jajali, made answer
agreeably to the dictates of that religion which is not fraught with
injury to any creature.[1188] All acts that are done without injuring any
creature become serviceable (to the doer) both here and hereafter. Those
acts, however, that involve injury to others, destroy faith, and faith
being destroyed, involves the destroyer in ruin. The sacrifices of those
that regard acquisition and non-acquisition in the same light, that are
endued with faith that are self-restrained, that have tranquil minds, and
that perform sacrifices from a sense of duty (and not from desire of
fruit), become productive of fruit.[1189] Faith with respect to Brahma is
the daughter of Surya, O regenerate one. She is the protectress and she
is the giver of good birth. Faith is superior to the merit born of
(Vedic) recitations and meditation.[1190] An act vitiated by defect of
speech is saved by Faith. An act vitiated by defect of mind is saved by
Faith. But neither speech nor mind can save an act that is vitiated by
want of Faith.[1191] Men conversant with the occurrences of the past
recite in this connection the following verse sung by Brahman. The
offerings in sacrifices of a person that is pure (in body and acts) but
wanting in Faith, and of another that is impure (in respect of their
worthiness of acceptance). The food, again, of a person conversant with
the Vedas but miserly in behaviour, and that of a usurer that is liberal
in conduct,[1192] the deities after careful consideration, had held to be
equal (in respect of their worthiness of acceptance). The' Supreme Lord
of all creatures (viz., Brahman) then told them that they had committed
an error. The food of a liberal person is sanctified by Faith. The food,
however, of the person that is void of Faith is lost in consequence of
such want of Faith. The food of a liberal usurer is acceptable but not
the food of a miser.[1193] Only one person in the world, viz., he that is
bereft of Faith, is unfit to make offerings to the deities. The food of
only such a man is unfit to be eaten. This is the opinion of men
conversant with duties. Want of Faith is a high sin. Faith is a cleanser
of sins. Like a snake casting off its slough, the man of Faith succeeds
in casting off all his sin. The religion of abstention with Faith is
superior to all things considered sacred. Abstaining from all faults of
behaviour, he who betakes himself to Faith, becomes sanctified. What need
hath such a person of penances, or of conduct, or of endurance? Every man
has Faith. Faith, however, is of three kinds, viz., as affected by
Sattwa, by Rajas and by Tamas, and according to the kind of Faith that
one has, one is named. Persons endued with goodness and possessed of
insight into the true import of morality have thus laid down the subject
of duties. We have, as the result of our enquiries, got all this from the
sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for
thou shalt then obtain that which is superior. He who has Faith (in the
declarations of the Srutis), and who acts according to their import (in
the belief that they are good for him), is certainly of righteous soul. O
Jajali, he who adheres to his own path (under the influence of Faith) is
certainly a superior person.'
"Bhishma continued, 'After a short while, Tuladhara and Jajali, both of
whom had been endued with great wisdom, ascended to heaven and sported
there in great happiness,[1194] having reached their respective places
earned by their respective acts. Many truths of this kind were spoken of
by Tuladhara. That eminent person understood this religion (of abstention
from injury) completely. These eternal duties were accordingly proclaimed
by him. The regenerate Jajali, O son of Kunti, having heard these words
of celebrated energy, betook himself to tranquillity. In this way, many
truths of grave import were uttered by Tuladhara, illustrated by examples
for instruction. What other truths dost thou wish to hear?'"
