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.'"
