SECTION CXLI
"The blessed and holy one said, 'In days of yore, a blessed woman was
created by Brahman, called Tilottama, by culling grains of beauty from
every beautiful object in the universe. One day, that lady of beautiful
face, unrivalled in the universe for beauty of form, came to me, O
goddess, for circumambulating me but really impelled by the desire of
tempting me. In whatever direction that lady of beautiful teeth turned, a
new face of mine instantly appeared (so eager did I become to see her).
All those faces of mine became agreeable to look at. Thus, in consequence
of the desire of beholding her, I became four-faced, through
Yoga-puissance, Thus, I showed my high Yoga-power in becoming four-faced.
With that face of mine which is turned towards the east, I exercise the
sovereignty of the universe, With that face of mine which is turned
towards the north, I sport with thee, O thou of faultless features! That
face of mine which is turned towards the west is agreeable and
auspicious. With it I ordain the happiness of all creatures. That face of
mine which is turned towards the south is terrible. With it I destroy all
creatures. I live as a Brahmacharin with matted locks on my head,
impelled by the desire of doing good to all creatures. The bow Pinaka is
always in my hand for accomplishing the purposes of the deities. In days
of yore, Indra, desirous of acquiring my prosperity, had hurled his
thunderbolt at me. With that weapon my throat was scorched. For this
reason I have become blue-throated.'
"Uma said, 'When, O foremost of all creatures, there are so many
excellent vehicles endued with great beauty, why is it that thou hast
selected a bovine bull for thy vehicle?'
"Maheswara said, 'In the days of yore, the Grandsire Brahma created the
celestial cow Surabhi yielding abundant milk. After her creation there
sprang from her a large number of kine all of which yielded copious
quantities of milk sweet as nectar. Once on a time a quantity of froth
fell from the mouth of one of her calves on my body. I was enraged at
this and my wrath scorched all the kine which thereupon became
diversified in hue. I was then pacified by the Master of all the worlds,
viz., Brahma, conversant with all topics. It was he who gave me this bull
both as a vehicle for bearing me and as a device on my banner.'
"Uma said, 'Thou hast many abodes in heaven, of diverse forms and
possessed of every comfort and luxury. Why, O holy one, dost thou reside
in the crematorium, abandoning all those delightful mansions? The
crematorium is full of the hair and bones (of the dead), abounds with
vulture and jackals, and is strewn with hundreds of funeral pyres. Full
of carrion and muddy with fat and blood, with entrails and bones strewn
all over it, and always echoing with the howls of jackals, it is
certainly an unclean place.'
"Maheswara said, 'I always wander over the whole earth in search of a
sacred spot. I do not, however, see any spot that is more sacred than the
crematorium. Hence, of all abodes, the crematorium pleases my heart most,
shaded that it generally is by branches of the banian and adorned with
torn garlands of flowers. O thou of sweet smiles, the multitudes of
ghostly beings that are my companions love to reside in such spots. I do
not like, O goddess, to reside anywhere without those ghostly creatures
being by my side. Hence, the crematorium is a sacred abode to me. Indeed,
O auspicious lady, it seems to me to be the very heaven. Highly sacred
and possessed of great merit, the crematorium is much applauded by
persons desirous of having holy abodes.'
"Uma said, 'O holy one, O lord of all creatures, O foremost of all
observers of duties and religious rites, I have a great doubt, O wielder
of Pinaka, O giver of boons. These ascetics, O puissant lord, have
undergone diverse kinds of austerities. In the world are seen ascetics
wandering everywhere under diverse forms and clad in diverse kinds of
attire. For benefiting this large assemblage of Rishis, as also myself,
do thou kindly resolve, O chastiser of all foes, this doubt of mine. What
indications has Religion or Duty been said to possess? How, indeed, do
men become unacquainted with the details of Religion or Duty to succeed
in observing them? O puissant lord, O thou that art conversant with
Religion, do thou tell me this.'
"Narada continued, 'When the daughter of Himavat put this question,
conclave of Rishis there present worshipped the goddess and adored her
with words adorned with Riks and with hymns fraught with deep import.'
"Maheswara said, 'Abstention from injury, truthfulness of speech,
compassion towards all beings, tranquillity of soul, and the making of
gifts to the best of one's power, are the foremost duties of the
householder. Abstention from sexual congress with the spouses of other
men, protection of the wealth and the woman committed to one's charge,
unwillingness to appropriate what is not given to one, and avoidance of
honey and meat,--these are the five chief duties. Indeed, Religion or
Duty has many branches all of which are fraught with happiness. Even
these are the duties which these embodied creatures who regard duty as
superior should observe and practise. Even these are the sources of
merit.'
"Uma said, O holy one, I wish to ask thee another question about which I
have great doubts. It behoveth thee to answer it and dispel my doubts.
What are the meritorious duties of the four several orders? What duties
appertain to the Brahmana? What to the Kshatriya? What are the
indications of those duties that appertain to the Vaisya? And what kind
of duties appertain to the Sudra?'
"The holy one said, 'O highly blessed lady, the question thou hast asked
is a very proper one. Those persons that belong to the regenerate order
are regarded as highly blessed, and are, indeed, gods on earth. Without
doubt, the observance of fasts (i.e., subjugation of the senses) is
always the duty of the Brahmana. When the Brahmana succeeds in properly
observing all his duties, he attains to identity with Brahma.[560] The
proper observance of the duties of Brahmacharya, O goddess, are his
ritual. The observance of vows and the investiture with the sacred thread
are his other duties. It is by these that he becomes truly regenerate. He
becomes a Brahmana for worshipping his preceptors and other seniors as
also the deities. Verily, that religion which has for its soul the study
of the Vedas is the source of all piety. Even that is the religion which
those embodied creatures who are devoted to piety and duty should observe
and practise.'
"Uma said, 'O holy one, my doubts have not been dispelled. It behoveth
thee to explain in detail what the duties are of the four respective
orders of men.'
"Maheswara said, 'Listening to the mysteries of religion and duty,
observance of the vows indicated in the Vedas, attention to the sacred
fire, and accomplishment of the business of the preceptor, leading a
mendicant life, always bearing the sacred thread, constant recitation of
the Vedas, and rigid observance of the duties of Brahmacharya, are the
duties of the Brahmana. After the period of study is over, the Brahmana,
receiving the command of his preceptor, should leave his preceptor's
abode for returning to his father's house. Upon his return he should duly
wed a wife that is fit for him. Another duty of the Brahmana consists in
avoiding the food prepared by the Sudra. Walking along the path of
righteousness, always observing fasts and the practices of Brahmacharya,
are his other duties.[561] The householder should keep up his domestic
fire for daily worship. He should study the Vedas. He should pour
libations in honour of the Pitris and the deities. He should keep his
senses under proper control. He should eat what remains after serving
gods and guests and all his dependants. He should be abstemious in food,
truthful in speech, and pure both externally and internally. Attending to
guests is another duty of the householder, as also the keeping up of the
three sacrificial fires. The householder should also attend to the
ordinary sacrifices that go by the name of Ishti and should also dedicate
animals to the deities according to the ordinances. Indeed, the
performance of sacrifices is his highest duty as also a complete
abstention from injury to all creatures. Never to eat before serving the
deities and guests and dependants is another duty of the householder. The
food that remains after serving gods and guests and dependants is called
Vighasa. The householder should eat Vighasa. Indeed, to eat after the
members of one's family including servants and other dependants, is
regarded as one of the special duties of the regenerate householder, who
should, be conversant with the Vedas. The conduct of husband and wife, in
the case of householder, should be equal. He should every day make
offerings of flowers and other articles unto those deities that preside
over domesticity. The householder should take care that his house is
every day properly rubbed (with cowdung and water). He should also
observe fasts every day. Well-cleaned and well-rubbed, his house should
also be every day fumigated with the smoke of clarified butter poured on
his sacred fire in honour of the deities and the Pitris. Even these are
the duties appertaining to the householder's mode of life as observable
by a regenerate person. Those duties really uphold the world. Verily,
those duties always and eternally flow from those righteous persons among
the Brahmanas that lead a life of domesticity. Do thou listen to me with
concentrated attention, O goddess, for I shall now tell thee what the
duties are which appertain to the Kshatriya and about which thou hast
asked me. From the beginning it has been said that the duty of the
Kshatriya is to protect all creatures. The king is the acquirer of a
fixed share of the merits earned by his subjects. By that means the king
becomes endued with righteousness. That ruler of men who rules and
protects his subjects righteously, acquires, by virtue of the protection
he offers to others, many regions of felicity in the world to come. The
other duties of a person of the kingly order consist of self-restraint
and Vedic study, the pouring of libations on the sacred fire, the making
of gifts, study, the bearing of the sacred thread, sacrifices, the
performance of religious rites, the support of servants and dependants,
and perseverance in acts that have been begun. Another duty of his is to
award punishments according to the offences committed. It is also his
duty to perform sacrifices and other religious rites according to the
ordinances laid down in the Vedas. Adherence to the practice of properly
judging the disputes of litigants before him, and a devotion to
truthfulness of speech, and interference for aiding the distressed, are
the other duties by discharging which the king acquires great glory both
here and hereafter. He should also lay down his life on the field of
battle, having displayed great prowess on behalf of kine and Brahmanas.
Such a king acquires in Heaven such regions of felicity as are capable of
being won by the performance of Horse-sacrifices. The duties of the
Vaisya always consist of the keeping of cattle and agriculture, the
pouring of libations on the sacred fire, the making of gifts, and study.
Trade, walking in the path of righteousness, hospitality, peacefulness,
self-restraint, welcoming of Brahmanas, and renouncing things (in favour
of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya,
engaged in trade and walking in the path of righteousness, should never
sell sesame and perfumery and juices or liquid substances. He should
discharge the duties of hospitality towards all. He is at liberty to
pursue religion and wealth and pleasure according to his means and as
much as is judicious for him. The service of the three regenerate classes
constitutes the high duty of the Sudra. That Sudra who is truthful in
speech and who has subdued his senses is regarded as having acquired
meritorious penances. Verily, the Sudra, who having got a guest,
discharges the duties of hospitality towards him, is regarded as
acquiring the merit of high penances. That intelligent Sudra whose
conduct is righteous and who worships the deities and Brahmanas, becomes
endued with the desirable rewards of righteousness. O beautiful lady, I
have thus recited to thee what the duties are of the four orders. Indeed,
O blessed lady, I have told thee what their respective duties are. What
else dost thou wish to hear?'
"Uma said, 'Thou has recited to me what the respective duties are of the
four orders, auspicious and beneficial for them. Do thou now tell me, O
holy one, what the common duties are of all the orders.'
"Maheswara said, 'The foremost of all beings in the universe viz., the
Creator Brahma, ever desirous of righteous accomplishments, created the
Brahmanas for rescuing all the worlds. Among all created beings, they
are, verily, gods on earth. I shall at the outset tell thee what the
religious acts are which they should do and what the rewards are which
they win through them. That religion which has been ordained for the
Brahmanas is the foremost of all religions. For the sake of the
righteousness of the world, three religions were created by the Self-born
One. Whenever the world is created (or re-created), those religions are
created by the Grandsire. Do thou listen. These are the three eternal
religions. The religion that is propounded in the Vedas is the highest;
that which is propounded in the Smritis is the next in the order of
importance; the third in importance is that which is based upon the
practices of those who are regarded as righteous. The Brahmans possessed
of learning should have the three Vedas. He should never make the study
of the Vedas (or recitation of the scriptures) the means of his
living.[562] He should devote himself to the three well-known acts (of
making gifts, studying the Vedas, and performing sacrifices). He should
transcend' the three (viz., lust, wrath, and covetousness). He should be
the friend of all creatures. A person that possesses these attributes is
called a Brahmans. The lord of the universe declared these six acts for
the observance of Brahmanas. Listen to those eternal duties. The
performance of sacrifices, officiating at the sacrifices of others, the
making of gifts, the acceptance of gifts, teaching, and study, are the
six acts by accomplishing which a Brahmans wins religious merit. Verily,
the daily study of the Vedas is a duty. Sacrifice is (another) eternal
duty. The making of gifts according to the measure of his power and
agreeable to the ordinance, is, in his case, much applauded. Tranquillity
of mind is a high duty that has always been current among them that are
righteous. Householders of pure mind are capable of earning very great
merit. Indeed, he who cleanses his soul by the performance of the five
sacrifices, who is truthful in speech, who is free from malice, who makes
gifts, who treats with hospitality and honour all regenerate guests, who
lives in well-cleaned abodes, who is free from pride, who is always
sincere in his dealings, who uses sweet and assuring words towards
others, who takes pleasure in serving guests and others arrived at his
abode, and who eats the food that remains after the requirements have
been gratified of all the members of his family and dependants, wins
great merit. That man who offers water to his guests for washing their
feet and hands, who presents the Arghya for honouring the recipient, who
duly gives seats, and beds, and lamps for lighting the darkness, and
shelter to those that come to his abode, is regarded as highly righteous.
That householder who rises at dawn and washes his mouth and 'face and
serves food to his guests, and having honoured them duly dismisses them
from his abode and follows them (as a mark of honour) for a little
distance, acquires eternal merit. Hospitality towards all, and the
pursuit of the aggregate of three, are the duties of the householder. The
duties of the Sudra consist in the pursuit of the aggregate of three. The
Religion ordained for the householder is said to have Pravritti for its
chief indication. Auspicious, and beneficial to all creatures, I shall
expound it to thee. The householder should always make gifts according to
the measure of his power. He should also perform sacrifices frequently
after the same manner. Indeed, he who wishes to achieve his own good
should always achieve meritorious acts. The householder, should acquire
wealth by righteous means. The wealth thus acquired should be carefully
divided into three portions, keeping the requirements of righteousness in
view. With one of those portions he should accomplish all acts of
righteousness. With another he should seek to gratify his cravings for
pleasure. The third portion he should lay out for increasing. The
Religion of Nivritti is different. It exists for emancipation (from
re-birth by absorption into Brahman). I shall tell thee the conduct that
constitutes it. Listen to me in detail, O goddess. One of the duties
inculcated by that religion is compassion towards all creatures. The man
that follows it should not reside in one place for more than one day.
Desirous of achieving emancipation, the followers of this Religion free
themselves from the bonds of hope (or desire). They have no attachment to
habitation, to the Kamandalu they bear for keeping water, to the robes
that cover their loins, or the seat whereupon they rest, or the triple
stick they bear in their hands, or the bed they sleep on, or the fire
they want, or the chamber that houses them. A follower of this Religion
sets his heart upon the workings of his soul. His mind is devoted to
Supreme Brahman. He is filled with the idea of attaining to Brahman. He
is always devoted to Yoga and the Sankhya Philosophy. He desires no other
shelter than the foot of a tree. He houses himself in empty abodes of
men. He sleeps on the banks of rivers. He takes pleasure in staying by
such banks. He is freed from every attachment, and from every tie of
affection. He merges the existence of his own soul into the Supreme Soul.
Standing like a stake of wood, and abstaining from all food he does only
such acts as point to Emancipation. Or, he may wander about, devoted to
Yoga. Even these are the eternal duties of a follower of the Religion of
Nivritti. He lives aloof from his species. He is freed from all
attachments. He never resides in the same place for more than a day.
Freed from all bonds he roves over the world. Emancipated from all ties,
he never sleeps on even the same river-bank for more than a day. Even
this is the religion of persons conversant with Emancipation as declared
in the Vedas. Even this is the righteous path that is trodden by the
righteous. He who follows in this track leaves no vestige behind.
Bhikshus (or followers of the religion of Emancipation) are of four
kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The
second is superior to the first, the third to the second, and the fourth
to the third. There is nothing superior to the Paramahansa; nor is there
anything inferior to it or beside it or before it. It is a condition that
is divested of sorrow and happiness; that is auspicious and freed from
decrepitude and death and that knows no change.'[563]
"Uma said, 'Thou halt recited the religion of the householders, that of
Emancipation, and that which is based upon the observances of the
righteous. These paths are high and exceedingly beneficial to the world
of living creatures. O thou that art conversant with every religion, I
desire now to hear what is the high religion of the Rishis. I always have
a liking for those that dwell in ascetic retreats. The perfume that
emanates from the smoke of the libations of clarified butter poured on
the sacred fire seems to pervade the entire retreats and make them
delightful. Marking this, O great god, my heart becomes always filled
with delight. O puissant deity, I have doubts regarding the religion of
the ascetics. Thou art conversant with the details of all religions. Do
thou enlighten me, O god of gods, in detail, respecting this topic truly
about which I have asked thee, O great deity!'
"The blessed and holy one said, 'Yes, I shall recite to thee the high and
excellent religion of the ascetics. By following the dictates of that
religion, O auspicious lady, the ascetics attain to success through the
severe penances they practise. O highly blessed one, do thou hear, from
the beginning, what the duties are of those righteous Rishis that are
conversant with every duty and that are known by the name of Phenapas.
The Grandsire Brahma (during the days he devoted to the observance of
penances) drank some nectar (in the form of water). That water had flowed
in heaven from a great sacrifice. The froth of that water is highly
auspicious and (in consequence of Brahma's having drunk it) it partook of
His own nature. Those Rishis that subsist upon the measure of froth that
thus issued (from the water indicated) are called Phenapas
(Froth-eaters). Even this is the conduct of those pure-souled Rishis, O
lady, possessed of wealth of penances! Listen now to me as I explain to
thee who the Valkhilyas are. The Valkhilyas are ascetics that have won
success by their penances. They reside in the solar disc. Adopting the
means of subsistence that is followed by the birds, those Rishis,
conversant with every duty of righteousness, live according to the Unchha
mode. Their attire consists of deer-skins or barks of trees. Freed from
every pair of opposites, the Valkhilyas, possessed of wealth of penances,
walk in this track of righteousness. They are as big as a digit of the
thumb. Distributed into classes, each class lives in the practice of the
duties assigned to it. They desire only to practise penance. The merits
they win by their righteous conduct are very high. They are regarded as
having attained to an equality with the gods and exist for the
accomplishment of the purposes of the gods. Having burnt off all their
sins by severe penances, they blaze forth in effulgence, illuminating all
the points of the compass. Others, called Chakracharas, are endued with
cleansed souls and devoted to the practice of compassion. Righteous in
their conduct and possessed of great sanctity, they live in the region of
Soma. Thus residing near enough to the region of the Pitris, they duly
subsist by drinking the rays of Soma. There are others called
Samprakshalas and Asmkuttas and Dantolukhalas.[564] These live near the
Soma-drinking deities and others that drink flames of fire. With their
wedded spouses, and with passions under complete control, they too
subsist upon the rays of Soma. They pour libations of clarified butter on
the sacred fire, and adore the Pitris under proper forms. They also
perform the well-known sacrifices. Even this is said to constitute their
religion. The religion of the Rishis, O goddess, is always observed by
those who are houseless and who are free to rove through every region
including that of the gods. There are, again, other classes about whom I
shall speak presently. Do thou listen. It is necessary that they who
observe the different religions of the Rishis, should subjugate their
passions and know the Soul. Indeed, in my opinion, lust and wrath should
be completely conquered. With corn (wealth) acquired by the Unchha mode,
they should discharge the following duties, viz., the pouring of
libations on the sacred fire, occupying a fixed seat employing oneself
the while in the sacrifice called Dharmaratri, performance of she
Soma-sacrifice, acquisition of especial knowledge, the giving of
sacrificial presents which forms the fifth, the daily performance of
sacrifices, devotion to the worship of the Pitris and the deities,
hospitality towards all. Abstention from all luxurious viands prepared
from cow's milk, taking a pleasure in tranquillity of heart, lying on
bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of
trees, and subsisting upon fruits and roots and wind and water and moss,
are some of the practices of the Rishis by which they attain to the end
that belongs to persons unsubjugated (by the world). When the smoke has
ceased to curl upwards from a house, when the husking machine has ceased
to ply, when the hearth-fire has been extinguished, when all the inmates
have taken their food, when dishes are no longer carried from room to
room, when mendicants have ceased to walk the streets, it is then that
the man who is devoted to the religion of truth and tranquillity of soul,
desiring to have a guest (but finding his desire ungratified), should eat
what remnant of food may still occur in the house. By acting in this way,
one becomes a practiser of the religion of the Munis. One should not be
arrogant, nor proud, nor cheerless and discontented; nor should one
wonder at anything. Indeed, one should behave equally towards friends and
foes. Verily, one who is the foremost of all persons conversant with
duties should also be friendly towards all creatures."
