SECTION XCII
"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth
acquired by lawful means, do thou discourse to me fully on it. Thou art
well-conversant with the subject and therefore, it behoveth thee to
explain it. O regenerate one, thou hast said unto me what the high fruit
was that accrued unto that Brahmana, who lived according to the Unccha
mode, through his gift of powdered barley. Without doubt, all thou hast
said is true. In what way, however, was the attainment held certain of
the highest end in all sacrifices? O foremost of regenerate persons, it
behoveth thee to expound this to me in all its details.'
"Vaisampayana said, 'In this connection is cited this old narrative, O
chastiser of foes, of what occurred in former days in the great sacrifice
of Agastya. In olden days, O king, Agastya of great energy, devoted to
the good of all creatures, entered into a Diksha extending for twelve
years.[219] In that sacrifice of the high-souled Rishi many Hotris were
engaged that resembled blazing fires in the splendour of their bodies.
Among them were men that subsisted upon roots or fruits, or that used two
pieces of stone only for husking their corn, or that were supported by
only the rays (of the moon). Among them were also men who never took any
food unless it was placed before them by others solicitous of feeding
them, and those who never ate anything without having first served the
deities, the Pitris, and guests, and those who never washed the food
which they took. There were also Yatis and Bikshus among them, O king.
All of them were men who had obtained a sight of the deity of
Righteousness in his embodied form. They had subjugated wrath and
acquired a complete mastery over all their senses. Living in the
observance of self-restraint, they were freed from pride and the desire
of injuring others. They were always observant of a pure conduct and were
never obstructed (in the prosecution of their purposes) by their senses.
Those great Rishis attended that sacrifice and accomplished its various
rites. The illustrious Rishi (Agastya) acquired the food that was
collected in that sacrifice and that came up to the required measure, by
lawful means according to the best of his power. Numerous other ascetics
at that time performed large sacrifices. As Agastya, however, was engaged
in that sacrifice of his, the thousand-eyed Indra, O best of the
Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,
of the sacrificial rites, this talk occurred among those Rishis of
cleansed souls about the high-souled Agastya, viz., 'This Agastya,
engaged in sacrifice, is making gifts of food with heart purged of pride
and vanity. The deity of the clouds, however, has ceased to pour rain.
How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,
is great and extends for twelve years. The deity will not pour rain for
these twelve years. Reflecting on this, it behoveth you to do some favour
unto this Rishi of great intelligence, viz., Agastya of severe penances.'
When these words were said, Agastya of great prowess, gratifying those
ascetics by bending his head, said, 'If Vasava does not pour rain for
those twelve years, I shall then perform the mental sacrifice. Even this
is the eternal ordinance. If Vasava does not pour rain for these twelve
years, I shall then perform the Touch-sacrifice. Even this is the eternal
sacrifice. If Vasava does not pour rain for these twelve years, I shall
then, putting forth all my exertion, make arrangements for other
sacrifices characterised by the observance of the most difficult and
severe vows. This present sacrifice of mine, with seeds, has been
arranged for by me with labour extending for many years.[220] I shall,
with seeds, accomplish much good. No impediment will arise. This my
sacrifice is incapable of being baffled. It matters little whether the
deity pours rains or no downpours happen. Indeed, if Indra does not, of
his own will, show any regard for me, I shall, in that case, transform
myself into Indra and keep all creatures alive. Every creature, on
whatever food he has been nourished, will continue to be nourished on it
as before. I can even repeatedly create a different order of things. Let
gold and whatever else of wealth there is, come to this place today. Let
all the wealth that occurs in the three worlds come here today of its own
accord. Let all the tribes of celestial Apsaras, all the Gandharvas along
with the Kinnaras, and Viswavasu, and others there are (of that order),
approach this sacrifice of mine. Let all the wealth that exists among the
Northern Kurus, come of their own accord to these sacrifices. Let Heaven,
and all those who have Heaven for their home, and Dharma himself, come
hither.'--After the ascetic had uttered these words, everything happened
as he wished, in consequence of his penances, for Agastya was endued with
a mind that resembled a blazing fire and was possessed of extraordinary
energy. The Rishis who were there beheld the power of penances with
rejoicing hearts. Filled with wonder they then said these words of grave
import.'
"The Rishis said, 'We have been highly gratified with the words thou hast
uttered. We do not, however, wish that thy penances should suffer any
diminution. Those sacrifices are approved by us which are performed by
lawful means. Indeed, we desire duly those sacrifices which rest on
lawful means.[221] Earning our food by lawful means and observant of our
respective duties, we shall seek to go through sacrificial initiations
and the pouring of libations on the sacred fire and the other religious
rites. We should adore the deities, practising Brahmacharyya by lawful
means. Completing the period of Brahmacharyya we have come out of our
abode, observing lawful methods. That understanding, which is freed from
the desire of inflicting any kind of injury on others, is approved by us.
Thou shouldst always, O puissant one, command such abstention from injury
in all sacrifices. We shall then be highly gratified, O foremast of
regenerate ones. After the completion of thy sacrifice, when dismissed by
thee, we shall then, leaving this place, go away.' As they were saying
these words, Purandara, the chief of the deities, endued with great
energy, beholding the power of Agastya's penances, poured rain. Indeed, O
Janamejaya, till the completion of the sacrifice of that Rishi of
immeasurable prowess, the deity of rain poured rain that met the wishes
of men in respect of both quantity and time. Placing Vrihaspati before
him, the chief of the deities came there, O royal sage, and gratified the
Rishi Agastya. On the completion of that sacrifice, Agastya, filled with
joy, worshipped those great Rishis duly and then dismissed them all.'
"Janamejaya said, 'Who was that mongoose with a golden head, that said
all those words in a human voice? Asked by me, do thou tell me this.'
"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did
not tell thee. Hear as I tell thee who that mongoose was and why he could
assume a human voice. In former times, the Rishi Jamadagni proposed to
perform a Sraddha. His Homa cow came to him and the Rishi milked her
himself. He then placed the milk in a vessel that was new, durable and
pure. The deity Dharma, assuming the form of Anger, entered that vessel
of milk. Indeed, Dharma was desirous of ascertaining what that foremost
of Rishis would do when seeing some injury done to him. Having reflected
thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was
Anger, the ascetic was not at all enraged with him. Anger, then, assuming
the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,
finding that he had been conquered by that foremost one of Bhrigu's race,
addressed him, saying, 'O chief of Bhrigu's race, I have been conquered
by thee. There is a saying among men that the Bhrigus are very wrathful.
I now find that that saying is false, since I have been subdued by thee.
Thou art possessed of a mighty soul. Thou art endued with forgiveness. I
stand here today, owning thy sway. I fear thy penances, O righteous one.
Do thou, O puissant Rishi, show me favour.'
"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go
thou whithersoever thou likest, without any anxiety. Thou hast not done
me any injury today. I have no grudge against thee. Those for whom I had
kept this milk are the highly blessed Pitris. Present thyself before them
and ascertain their intentions.' Thus addressed, penetrated with fear,
Anger vanished from the sight of the Rishi. Through the curse of the
Pitris he became a mongoose. He then began to gratify the Pitris in order
to bring about an end of his curse. By them he was told these words, 'By
speaking disrespectfully of Dharma thou shalt attain to the end of thy
curse.' Thus addressed by them he wandered over places where sacrifices
were performed and over other sacred places, employed in censuring great
sacrifices. It was he that came to the great sacrifice of king
Yudhishthira. Dispraising the son of Dharma by a reference to the prastha
of powdered barley, Anger became freed from his curse, for Yudhishthira
(as Dharma's son) was Dharma's self. Even this is what occurred in the
sacrifice of that high-souled king. Mongoose disappeared there in our
very sight.'"[222]
The end of Aswamedha Parva
FOOTNOTES
1. Mahavahu occurs twice in this passage. One of the epithets is left out
on the score of redundancy.
2. i.e., human sacrifice. From this it appears that the sacrifice of
human beings was in vogue at the time.
3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
on Brahmanas. Not being able to carry the entire quantity, they had
carried as much as they could, throwing away the remainder.
4. Digambara, i.e., in naked state.
5. Nityada always, left out on the ground of redundancy.
6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
vocative vibho is taken as Paramatman.
7. Agatagamam implies, as explained by the commentator,
praptasastrarahasyam.
8. Nirakarasritena is explained by Nilakantha as
Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
on Brahman by having recourse to Samadhi or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which is
one of perfect unconsciousness.'
9. The dissolution here spoken of is the Mahapralaya and not the Khanda
or Avantara Pralayas. Till then, the sage will look upon all beings,
i.e., their repeated migrations.
10. The commentator explains that altogether seven questions are asked.
The first is about the dissolution of the body. The second relates to the
manner of re-acquiring a body. The third has reference to the manner in
which rebirth may be avoided. The fourth relates to the causes that
operate for giving a body to Jiva. By Prakriti is meant Nature or that
Nescience which is the cause of body. The fifth relates to the Anyat or
Param, viz., how final Emancipation or absorption into Brahman takes
place. The sixth pertains to the manner in which the fruits of acts are
enjoyed or endured. The seventh enquires after the way in which acts
attach to Jiva even when devoid of a body.
11. Kala here means both the season of the year and the age of the
person. Food that is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I have seen have viditwa and not aviditiwa which Telang takes in his
version for the Sacred Books of the East. Kala is always interpreted by
the commentators of Charaka as referring to either period of life or
period of the year. This, as well as the following verses, relates to the
laws of health as expounded by Charaka.
12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
a state of harmony, they produce health. When one is excited or two, or
all, indisposition sets in. They are called dosha or faults, because of
their liability to be excited and product, disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the
ancient work edited by Charaka, misunderstands some expressions and
wrongly renders doshan into 'disorders.'
13. Jivitam in the second line seems to be an objective of sariram in the
first.
14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus
in the womb after casting off the body appertaining to the other world. I
think Telang is not correct in his version of 19 and 20. Atisarpana can
never imply 'exhaustion'; hence, karmanam can never be the reading he
adopts. Besides tadrisam seems to settle the question. The tortures felt
at death are similar to those at birth.
15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is
understood in the second line, or that in the first line of the next
verse may be taken as the nom. of niyachachati.
16. Pachante is phalam prayachhanti.
17. Nilakantha explains this verse in a different way. According to him
it means,--'in consequence of his subtlety and imperceptibility, Jiva
does not become attached to anything. For this reason, one possessed of a
knowledge of Brahman, having become cognisant of Brahman and attained the
great object of his desire, succeeds in becoming so (i.e., dissociated
from all things). This interpretation seems to be a little far-fetched.
18. Chetasa indicates upadhibhutena, for previously, Jiva was without
upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
which constitute the seats of the senses. Chetana does not, I think, mean
'consciousness.' It implies mind.
19. Causes them to grow. I do not follow Nilakantha here.
20. Nilakantha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text.
21. Vikrita does not necessarily mean degraded. It implies 'changed or
altered.' Jiva, who is pure and immaculate, takes birth in this world,
failing away from his true status of Brahman owing to his acts. Acts,
again, are eternal, no beginning being conceivable.
22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
Aksharam. The first line speaks of Kshara, or the material case, or body;
then of that which is para or other. This other is of two kinds, viz.,
Amritam or suddha-chaitanyam, implying Brahman in its condition of
purity; and Aksharamt or Jiva as existing in the material case. In the
second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
duality, referring to that which is composed of Kshara and Akshara. What
is stated in this verse is that every Purusha is a duality, made up of
Kshara and Akshara. Telang gives a different version of the verse. He
ignores the word trayanam totally, and takes Mithunam as implying a
couple (male and female). All the texts I have seen contain trayanam.
23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).
seems to be the correct order of the words. Telang translates the first
line differently.
24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
retaining the consciousness of his own identity with everything.'
Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
purvam parityajya implies the gradual merging of the grosser in the
subtler. i.e., the successive stages of Yoga before absorption into
Brahman. I follow Nilakantha.
25. The first half of the second line of 8 is read differently in the
Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
endued with slavery and ignorance.'
26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
Chit without the attributes superinduced upon it by Ne-science or
ignorance.
27. Formlessness implies subtlety. 'Without cause' implies increate or as
identical with eternal Brahman. Dissociation from attributes while
enjoying them implies an emancipate condition.
28. Nirvana, according to orthodox commentators, implies the annihilation
or cessation of separate or individual existence by absorption into
universal and eternal Brahman.
29. The impressions caused by objects outside self are destroyed by those
belonging to contemplation. The latter, again, should be destroyed before
absorption into Brahman can occur.
30. Siddham is explained as 'destitute of the errors due to Ne-science.'
31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
nityam is adyantasunyam. So Nilakantha.
32. 'Fixing the mind upon the soul' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austerities
undergone previously.
33. I expand the verse a little to make it intelligible. The sense is
this: having seen the supreme Soul in Samadhi, upon awaking from it, he
recognises it in the universe, i.e., regards the universe to be nothing
else than the Supreme Soul.
34. This may also mean 'he has none superior to him; not even he that is
the Lord of the universe.'
35. The first line seems to be doubtful. The sense, as I understand it,
is,--such a person becomes the god of the very gods. The causal verb
karayate may be taken as equivalent to karoti.
36. I follow Nilakantha in rendering the second line. The sense is clear,
viz., that one should not fall away from the practice of Yoga, tempted by
the puissance that Yoga brings. Telang renders the line 'one practising
concentration should never become despondent.' I think, Nilakantha is
right.
37. Nilakantha notes that this indicates that only that Yogin who has not
advanced much may be tempted by the desire of enjoyment. He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.
38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.
39. i.e., that from which the entire universe has been created.
40. Probably, 'by any of the senses'. The plural form occurs in the
original.
41. This answers the questions respecting the form of the Soul, says
Nilakantha.
42. I render this verse, following Nilakantha's gloss. The second line of
50, according to that commentator, refers to the ascension of the Yogin
from Brahma vested with attributes to Brahma divested of all attributes.
The tam does not refer to body, as Telang takes it, but to Brahma as
endued with hands and feet on all sides, etc. Deheswam dharayan means
'restraining the mind within the body'. Kevalam Brahma is Brahma without
attributes.
43. The speaker here is the regenerate visitor of Krishna. The latter is
repeating the words of that visitor. In this verse, Krishna, forgetting
that he is merely reciting the words of another, refers to himself as the
Supreme Brahman in whom one must merge for attaining to Emancipation.
44. The second line of 56 is read variously.
45. Heaven is the reward of those who follow the religion of Pravritti or
acts, such as sacrifices, religious observances, etc. The followers,
however, of the religion of Nivritti or inaction, i.e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is higher than that of the deities
themselves.
46. Avichakshanam is undiscerning, in the sense of the husband's not
knowing that the interrogatrix as wife, has no other refuge than her lord
with all his defects.
47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and
renders the first line as 'whatever acts are seized (by the touch, or
seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
acts, like Diksha, etc, which are adopted with the aid of others.
48. This seat, says Nilakantha, is called Avimukta and lies between the
eyebrows and the nose.
49. Nilakantha interprets this mystically. By Soma he understands the
artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam
vyavayam kurute is the order of the words. The sense is this: in this
spot is seated Brahman; there Ida and Pingala meet; and there also is
Vayu which urges the understanding and upholds all living creatures.
50. Yatra is not to be taken as a locative here. It is equivalent to
yatah or for which.
51. Tasmin is taken, by Nilakantha as Apana sahite Prane.
52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the
whole passage seems to be this. Worldly life is regulated by the
life-breaths. These are attached to the Soul and lead to its individual
manifestations. Udana controls all the breaths. Udana is controlled by
penance. It is penance then that destroys the round of rebirths and leads
to absorption into Brahman.
53. The meaning seems to be this: they who renounce sensuous objects can
create them when they like. One casting off smell that has earth for its
object can create earth when he likes.
54. What is stated in this passage is, shortly, this: the ear, etc, are
the Hotris or sacrificing priests who are to pour libations on the
sacrificial fire. The perceptions and functions of those organs
constitute the Havi or libations that are to be poured. The points, wind,
etc, are the Agni or sacred fires on which they are to be poured. These
statements are recapitulated in verse 5. The objects of the senses, of
the same as those in verse 3, are the fuel, previously described as Havi
or libations, which are to be burnt off by being cast into the fires.
55. The Hridaya or heart is the Garhapatya fire. From it is produced
another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From
the heart arose mind, for the mind arose Chandramas,' is the declaration
of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the
mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah
pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,
poured into the mouth develops into speech or word. Vachaspati implies
the Veda or word. First arises the word, the mind sets itself upon it,
desirous of creation. This corresponds with the Mosaic Genesis.--'God
said; let there be light, and there was light.' The word was first.
56. The last question seems to be this: in dreamless slumber, the mind
disappears totally. If it is the mind upon which Prana rests, why does
not Prana also disappear? It is seen to separate itself from mind, for it
continues to exist while mind does not exist. If so, i.e., if existing,
as it must be admitted to do, why does it not apprehend objects? What is
it that restrains its powers of apprehension?
57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
individual Jiva or self.
58. It is, through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantras.
59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
Brahmana named Manas or Mind'. Instead of such a learned interpretation,
we may take it as implying that the Brahmana is repeating the answer
which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
the real speaker. He recites the words of Jiva. Immovable, according to
Nilakantha, means 'that which is seizable by the external senses'; and
'movable', that which is beyond the ken of the senses, such as heaven,
etc. The external world being only a manifestation of the mind, it is
spoken of here as identical with it. So, the ideas in the mind which are
not due to the senses, are only the mind. This is the movable mind. That
mind depends on word or the scriptures.
60. Telang gives a different version of this verse. I offer a verbal
tendering, without attempting to explain it.
61. i.e., as noisy or noiseless.
62. I have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. The gloss of
Nilakantha is as unintelligible as the text. Telang also has given a
verbal rendering which differs from the above slightly. His foot-notes do
not, I think, bring out the meaning at all. As regards the two vernacular
versions, both are useless.
63. The correct reading is cha after arthan and not twam after it. Hence,
the Senses say that, without ourselves and without those which are our
objects, thou canst not have thy enjoyments.'
64. Thus creatures may exist through us, even though mind may be out of
order.
65. Both mental purposes and dreams having failed to gratify him.
66. The reading sarvam in the second line is incorrect, though Nilakantha
adopts it. The different portions of the fire are indicated as the
different attributes. The smoke is of the form of Darkness (Tamas): the
ashes are the attributes of Passion; while the blazing flame, that into
which the oblation is thrown, is the attribute of Goodness.
67. I give a close rendering of these verses, without endeavouring to
bring out the sense as explained by the commentators. The printed texts
are not correct. The text adopted by Nilakantha differs from that of
Arjuna Misra. The very order of the verses is not uniform in all the
texts.
68. 'These' refers to action, agent and instrument. The qualities of
which they are possessed are goodness, passion, and darkness.
69. What is stated in these two verses is this: it is the Senses that
enjoy; and not the Soul. This is well known to those that are learned. On
the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the
latter, ignorantly identifying themselves with things which they are not.
70. What is stated here is this: Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body.
71. i.e., truth is the Sastra of the Prasastri.
72. Narayana is taken by Nilakantha to stand here for either the Veda or
the Soul. The animals offered up to Narayana in days of old were the
senses offered up as sacrifices.
73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
status of the immortal head of all.
74. I think Telang is not correct in his rendering of this verse. What is
stated here is plain, viz., that it is He who is the preceptor and the
disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato
bhuyas anye srinanti is the grammar of the construction. The conclusion
then comes--'gururanyo na vidyate'.
75. One who understands the truth.
76. The seven large trees are the five senses, the mind, and the
understanding. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that receive those pleasures and pains. The hermitages are those very
trees under which the guests take shelter. The seven forms of Yoga are
the extinctions of the seven senses. The seven forms of initiation are
the repudiation, one after another, of the actions of the seven senses.
77. The correct reading is bhavantyanityah and vahuswabhavan.
78. Swabhava is explained by Nilakantha as sutaram abhava.
79. The sense seems to be this; the life-winds indicate the operations of
the several organs of action: the tongue, which stands here for all the
organs of perception, of the sensual perceptions; the mind, of all the
internal operations; the quality of goodness, of all pleasure; and the
quality of passion, of all kinds of pain. These, therefore include the
whole external and the internal worlds. He that is free from these,
transcends sin, for sin is destroyed by freedom from these, knowledge
being the means of attaining to that freedom.
80. 'I have no fault etc.'--The sense seems to be that by doing these
rites with the aid of Mantras I have done that which has been approved
from ages past by those who have always been regarded wise. My eyes,
however, have now been opened by thee. I should not be held responsible
for what I did while I was ignorant.
81. Kshatriyas always require Brahmanas for assisting them in their acts.
These particular Kshatriyas, through fear of Rama, fled to the forests
and mountains. They could not, accordingly, find Brahmanas for assisting
them. Their children, therefore, fell away from the status of Kshatriyas
and became Vrishalas or Sudras.
82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as
Brahma-bandhu implies low or inferior Brahmanas. The expression, very
probably, is similar to Brahman-sangat in current Bengali. It does not
surely mean 'kinsmen of Kshatriyas'.
83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's
son. The narration is that of the Pitris. All the copies, however,
represent this as the Brahmana's speech to his wife. Indeed, the Brahmana
is only reciting to his wife the speech of the Pitris to Rama. The Yoga
here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,
Alarka had been bent upon Hatha-Yoga which frequently ends in the
destruction of the person practising it.
84. Praharsha, rendered 'exultation', is explained by Nilakantha as the
joy that is felt at the certainty of attaining what is desired. Priti is
that satisfaction which is felt when the object desired is attained.
Ananda is what arises while enjoying the attained object.
85. The sense seems to be this. Having first conquered the internal foes
mentioned, the man of intelligence, bent on effecting his deliverance,
should then seek to vanquish all external foes standing in his way.
86. Nilakantha explains that dosha here refers to attachment, cupidity
and the rest; while Sadhu implies not men but the virtues of tranquillity
and the rest.
87. think Telang renders this verse wrongly. Samhatadehabandhanah does
not mean 'with bodily frame destroyed' but 'with bodily frame united.' If
samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the
second line would be a useless repetition. The meaning is that with
bodily frame or the bonds of body united, he takes birth. When he dies,
that frame becomes dismembered and scattered.
88. The conditions referred to are affluence and indigence, as explained
by Nilakantha.
89. This is, rather, obscure. Nilakantha observes that the Vedic text
referred to is: 'Do not covet anybody's property.' What Janaka says seems
to be this: Thinking of this prohibition about coveting other people's
property, I thought how could it be ascertained what belongs to others.
90. The sense seems to be this: the property of smell attaches to earth.
I do not desire smell for my own enjoyment. If it is perceived, it is
perceived by the organ of smell. The earth, therefore, is subject to me,
not I to the earth. I have transcended my sensations, and, therefore, the
objects to which they inhere. The whole world represents only the objects
of the sensations. The latter being mastered, the whole world has been
mastered by me.
91. i.e., I live and act for these and not my own self.
92. Nilakantha's reading is erroneous, Brahma-labhasya should be
Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the
line or track that is made by a wheel as it moves. If taken in this
sense, it would mean 'that is confined to, or that cannot deviate from
the track constituted by goodness'. The nave, Brahman, is, of course, the
Vedas.
93. The sense seems to be this. The sovereignty of the whole Earth or of
Heaven, and this knowledge of my identity with the universe--of these two
alternatives, I would freely choose the latter. Hence, he says--'This
knowledge is my wealth.'
94. These are different modes of life.
95. The sense is this: the knowledge to be acquired is that all is one.
Diverse ways there are for acquiring it. Those, again, that have attained
to tranquillity have acquired it.
96. Actions are perishable and can lead to no lasting result. It is by
the understanding that that knowledge, leading to what is permanent, is
to be attained.
97. I expand this verse a little for making it intelligible. A literal
version would run as follows: Good means may be seen, perceived as by
bees. Action is (cleansed) understanding; through folly it is invested
with the symbols of knowledge. Karmabudhhi never means 'action and
knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
This ignorance is of those persons whose understandings have not been
cleansed by action.
98. What is stated here is this. In the matter of achieving Emancipation,
no ordinances have been laid down, positive or negative, like those in
respect of other things. If one wishes to attain to Heaven, he should do
this and abstain from the other. For achieving Emancipation, however,
only seeing and hearing are prescribed. Seeing implies contemplation, and
hearing, the receiving of instructions from the preceptor. Nilakantha
explains hearing as Vedantadisravanam (vide his comment on the word
'srutam' in verse 3 above).
99. The speaker wishes to inculcate that one should first contemplate an
object of direct perception, such as earth, etc. Then on such
'unperceived' objects as operations of the mind. Such contemplation will
gradually lead to that which is Supreme. The abhyasa or practice referred
to in the second line is the practice of sama, dama, etc. I do not think
that Telang's version of 8 and 9 brings out the meaning clearly.
100. The sense is that when her individual soul became merged into the
Supreme soul, she became identified with Brahman. This, was, of course,
due to the knowledge of Kshetra as something separate from Kshetrajna.
101. Their origin is Brahman or Truth. They live, dissociated from their
origin, in consequence of their acts. When their acts cease, they return
to and become merged in Brahman.
102. i.e., that course of life which has for its object the acquisition
of knowledge relating to the soul. This, of course, includes the
knowledge that is needed for achieving identification with the Supreme
Soul or Brahman.
103. The specific characteristics of the five elements are, as frequently
referred before, smell attaching to earth, sound to ether, taste, to
water, etc. The deities referred to in the last verse are probably the
senses.
104. The total eleven is made up of the three qualities, the five
elements, the group of organs and senses as one, egoism and understanding.
105. Anyatha pratipannah is explained by Nilakantha as 'born in other
orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
and sheep behave otherwise?' The sense seems to be that those born as
goats, succeed in ascending upwards through the efficacy of the religious
acts of the Brahmanas. By becoming sacrificial victims they regain their
true position.
106. Qualities abiding in Darkness etc, imply those qualities that are
permanently attached to Darkness.
107. Some texts read Santapah and not Sanghatah. The meaning then will be
grief or sorrow.
108. This may refer to the exposure of other people's weaknesses by
tearing open their veils or covers.
109. Vibhajanti implies enjoyments in this connection. Telang starts a
needless objection to this word.
110. 'From even a distance.' implies that upon even a cursory view;
without even being examined minutely.
111. What is said here is this: the three qualities exist in even the
immobile objects of the universe. As regards Darkness, it predominates in
them. As regards Passion, it dwells in such properties of theirs as
pungency, sourness, sweetness, etc, which change with time or in
consequence of cooking or through admixture. Their only properties are
said to appertain to Goodness. Tiryagbhavagatam is explained by
Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
own version, however, of the first line is untenable. What can be the
tiryagbhava or 'form of lower species' of immobile objects? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to him.
112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
the close of one season and the beginning of another.
113. This probably implies that the mind, through the aid of the senses,
enters into all things or succeeds in knowing them.
114. The sense seems to be that through these one succeeds in taking
birth as a Brahmana.
115. A repetition occurs here of about 5 verses. The passage is evidently
an interpolation originally caused by carelessness.
116. Nilakantha explains that this implies that one should regard these
as really undistinguished from the mind. Indeed, created by the mind
itself, these should always be taken as having no real existence beyond
the mind.
117. 'That' here refers to the attenuation of all things by absorption
into the mind.
118. Gunagunam is treating the qualities as not qualities; i.e.,
regarding bravery, magnanimity, etc, as really not merits, for these lead
to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
without depending upon others. Anantaram is nirastasamastabheda or
non-recognition of all distinctions. Some texts read Brahmamatah meaning
'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
the source or fountain of all happiness.
119. The two deities are Jiva and Iswara.
120. The correct reading, in 53 seems to be samsargabhiratam and not
samsayabhiratam.
121. In the second line, the correct words are martya and sarva. The
sense of the second line seems to be that this body is ceaselessly
revolving, for Emancipation is difficult to achieve. Hence this body is,
as it were, the wheel of Time. Nilakantha's explanation does not seem to
be satisfactory.
122. I do not think that Telang is correct in his version of this verse.
What is said here seems to be this. The body is, as it were the wheel of
Time; the body is the ocean of delusion; the body is the creator,
destroyer and reawakener of the universe. Through the body creatures act,
and hence creation, destruction, and re-creation are due to the body.
This accords with what is said elsewhere regarding the body.
123. It would be wrong to take satah as implying 'the good,' the finite
verses in every text being singular.
124. The correct reading seems to be atmana as the last word of the first
line, and not atman.
125. What is said here is that the quality of passion predominates in
these.
126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
evidently implies the Nimba or Melia Azadirachta, Linn.
127. Nilakantha is for taking the second line as consisting of two
propositions. It would be better to take satinam as referring to strinam,
and vasumatyah, as an adjective of Apsarasah.
128. The sense seems to be that good men never allow others to know what
their acts are. They are strangers to ostentation.
129. The sense seems to be that the knowledge of one's own identity and
of things as discriminated from one another is presided over by Prakriti.
If the question is asked whence is the knowledge--'I am so,' and that
'this is so,' the answer is that it comes from Prakriti or Nature.
130. As explained by Nilakantha, the word Savitri is used here to imply
all forms of worship observed by Brahmanas, etc, and the Mlecchas as
well. This turning back to explain a word used before is said to be an
instance of "looking back like the lion".
131. Telang, I think, renders this verse wrongly. In the first line it is
said that Brahman is superior to the Prajapatis. In the second it is
pointed out that Vishnu is superior to Brahman.
132. It is difficult to understand which part of the wheel is intended to
be expressedly 'bandhanam' or the bond; I take it for the spokes.
Pariskandha is Samuha or the materials that together compose an object.
Here it may be taken for the nave or centre. Home is called the
circumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the affections and acts of life.
133. The words Kalachakram pravartate have been rendered in the first
verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
explained by Nilakantha differently. Manas-krantam, I take, is equivalent
to 'be bounded by the mind,' I do not know whence Telang gets 'never
fatigued' as the substitute of this word.
134. Implying that he should go to the house of his preceptor, study and
serve there, and after completing his course, return for leading a life
of domesticity.
135. The sense seems to be that these last three duties are productive of
merit and should, therefore, be performed. The first three however, are
sources of living.
136. Havishya is food cooked in a particular way and offered to the
deities. It must be free from meat. There may be milk or ghee in it, but
the cooking must be done in a single pot or vessel continuously; no
change of vessels is allowed.
137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
Roxburgh.
138. At first he should live on fruits and roots and leaves, etc. Next on
water, and then on air. There are different sects of forests recluses.
The course of life is settled at the time of the initiatory rites.
139. What is stated here is this. The Sannyasin should not ask for alms:
or, if he ever seeks for aims, he should seek them in a village or house
where the cooking has been already done and where every one has already
eaten. This limitation is provided as otherwise the Sannyasin may be fed
to his fill by the householder who sees him.
140. He should never plunge into a stream or lake or tank for bathing.
141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
time to pass indifferently over him.
142. The sense seems to be this; the self or soul is without qualities.
He who knows the self, or rather he who pursues the self with the desire
of knowing it, should practise the truths of Piety laid down above. They
constitute the path that leads to the self.
143. 'That which has Brahman for its origin' implies the Vedas.
144. Commentators differ about what is implied by the ten or the twelve.
Nilakantha thinks that the ten mean the eight characteristics of Yoga,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
twelve or two and twenty be taken, then that number would be made up by
the five modes of Yama, the five of Niyama, the remaining six of Yoga
(beginning with Asana and ending with Samadhi), the four beginning with
Maitri, and the two, viz., Tarka and Vairagya.
145. What is said in this Lesson seems to be this: the Unmanifest or
Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest is
the condition existing before creation. When one particular quality,
viz., Goodness prevails over the others, there arises Purusha, viz., that
from whom everything flows. The relation of Purusha and Nature is both
unity and diversity. The three illustrations of the Gnat and the Udumbara
the fish and water, and water drops and the lotus leaf, explain the
relation between Purusha and Nature. He is in Nature, yet different from
it. There is both association and dissociation.
146. The doubts appertain to duties, that is whether they should be done
or not, and whether they have any effects here and hereafter.
147. The thinking or enjoying agent is subject, and that which is thought
or enjoyed is object. Subject and object an two well known words in Sir
W. Hamilton's philosophy. I follow Telang in adopting them.
148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
interpretation seems to be better. He says that knowledge,--that is,
knowledge of truth,--is acquired by the self through Nature.
149. The sense seems to be this: one who proceeds, on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life, one
must provide oneself with knowledge as the means. One may then avoid all
discomfort and danger. Action does not constitute the proper means. It
may or may not produce fruits.
150. i.e., one should not care for the external.
151. i.e., one need not do acts enjoined by the scriptures after one has
attained to knowledge which is the highest seat.
152. The sense is this: riding on a car may not always be comfortable. As
long as there is a car path, one should travel on one's car. If, however,
the road be such as not to be fit for a car to proceed along it, one
should avoid a car in going over it, for the car instead of conducing to
comfort, would, on such a path, be productive of only discomfort.
153. i.e., first action with desire: then action without desire; then
knowledge, according to Arjuna Misra. Nilakantha explains that action is
first, then Yoga; then the state of Hansa or Paramahansa.
154. Katu is not bitter but pungent or sharp, as that which is attached
to chillies.
155. These are the notes of the Hindu Gamut.
156. The understanding operates on what is placed before it by the mind.
The understanding, therefore, is, as it were, the lord exercising power
or sovereignty, being served by the mind.
157. Sarvan srijati i.e., creates all things by attaining to the
condition of the universal cause, for the unmanifest is the universal
cause. Between such a one and the Supreme Soul there is no difference.
Even this is said in the last sentence.
158. The man who reads the book called Veda is not truly conversant with
the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing
the Veda.
159. The argument is that Mrityu or death being of two syllables, the
correspondence is justifiable between it and Mama or mineness which also
is of two syllables. So in the case of Brahman and na-mama. Of course,
what is meant by mineness being death and not-mineness being Brahman or
emancipation, cannot be unintelligible to one who has carefully read the
preceding sections.
160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.
161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
implied by it.
162. Purusha here implies Jiva divested of consciousness of body.
163. The meaning is this: in a dream what is seen is all unreal. So, when
tranquillity has been attained, all the surroundings become unreal.
Nilakantha gives a slightly different interpretation; it is this: when
tranquillity has been attained, the Soul lives without attachment to the
body and all external objects. Indeed, the Soul then lives completely in
itself even as it works in course of a dream.
164. The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes.
165. This line is rather obscure. The sense seems to be this: no one can
know the Supreme Deity if it is not the latter's pleasure to be known.
One, therefore, understands Him in exactly that measure in which it is
His pleasure to be known.
166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks
Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges
Krishna to bear to them a message of respect and love from him.
167. The city of Hastinapura is sometimes called Nagapura, both Hasti and
Naga being words expressive of the elephant. 'The city called after the
elephant' is the usual description of the Kuru capital.
168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.
169. An ascetic loses his penances by cursing another rightly or wrongly.
Hence, forgiveness was always practised by the Brahmanas who were
ascetics. A Brahmana's strength consisted in forgiveness. The more
forgiving he was, the more powerful he became.
170. The first asat or non-existent refers to such objects as the horns
of the hare. The second, viz., sadasat, or existent and non-existent
refers to such objects as exist and meet with destruction. Sadasat param
or that which transcends the existent and non-existent, refers to the
unmanifest. The universe consists of these three. All this is from
Vasudeva.
171. To this day preceptors in India have to feed and teach their
disciples without any pecuniary compensation. In fact, the sale of
knowledge has been strictly forbidden. Pupils, however, after completing
their studies, had to give the final Dakshina which varied according to
their means. The kings and princes of India thought themselves honoured
if solicited by pupils in search of the final Dakshina. What Gautama says
here is that the object of the final present is to gratify the preceptor.
He (Gautama), however, had already been gratified with the dutiful
conduct of Utanka. There was no need, therefore, of any present.
172. These words of the king are intended to be reported to his queen who
would understand the allusion. The sense is this: cursed by Vasishtha, I
have become a cannibal. My condition is intolerable. By this gift of the
ear-rings to a deserving Brahmana, much merit may arise. That merit may
relieve me.
173. This also is an allusion to the dreadful curse of Vasishtha. The
king refers to Madayanti as his only refuge. She may save him by doing an
act or special merit, viz., giving away her costly ear-rings to a truly
deserving Brahmana.
174. The sense is this: a Brahmana is never loose of tongue. He is
truthful. Hence, having passed my word to thee about my return, thou
mayst be sure that I would keep my word. One, again, that acts improperly
towards a friend, comes to be regarded as a thief. By this, Utanka
reminds the king that he should not inflict any wrong on him by carrying
out his intention of eating him up.
175. Vilwa is the Aegle marmalos.
176. Chamu here is used in a general sense, viz., a division. Of course
it stands for an Akshauhini.
177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.
178. Krishna implies Vyasa here. The great Rishi was called 'the
island-born Krishna'.
179. The commentator explains that by the constellation Dhruba is implied
Rohini and the Uttaras numbering three. Sunday, again is called the
Dhruba-day.
180. Agnivesya was another name of Dhaumya.
181. Three roads running north to south, and three running cast to west
and intersecting the former, are the six roads that are directed to be
laid out in pitching encampments. Those give nine squares with two
boundary lines at right angles with each other.
182. Karaputa is made up of two wooden chests united with each other by
chains or cords and intended to be borne by camels and bullocks.
183. The first line of 17 is exceedingly terse. Literally rendered, it
runs,--'Each vessel was united with another, and became half the (total)
weight slung on balance.'
184. Vilava is Arjuna.
185. Before performing any rite or act of a grave nature, Hindus are
required to touch water or perform what is called the 'achamana'. A
little quantity of water is taken on the palm of the right hand, and with
it are touched the lips, the nostrils, the ears, and the eyes.
186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,
Kuvera, the lord of treasures, friend of Mahadeva, and chief of the
Yakshas.
187. The last line is slightly expanded.
188. The sense is this: thou art the eldest brother of the Pandavas; if
thou sacrificest, thy brothers also will come to be regarded as
sacrificing with thee.
189. Sphya was a wooden sword or scimitar, used for slaying the
sacrificial animal. Kurcha is a handful of Kusa grass. All these things
are directed by Vyasa to be made of pure gold.
190. It will be remembered that the Samsaptaka host which had engaged
Arjuna for several days on the field of Kurukshetra, all consisted of
Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.
Those soldiers who took the oath that they would either conquer or die,
wore called by that name.
191. The reading in every edition seems to be vicious. For obvious
reasons, I read Parthadupadravat instead of Parthamupadravat.
192. Bhagadatta was the friend of Indra, the father of Arjuna.
193. The allusion is to Mahadeva's pursuing Sacrifice when the latter
fled from him in the form of a deer.
194. The Brahmanas were to receive Arjuna duly and the treasure was
intended as a present or offering of respect.
195. Ulupi was one of the wives of Arjuna. She was, therefore, the
step-mother of Vabhruvahana.
196. Yahubharyyata, meaning polygamy in the first line, should, as the
noun of reference for Eshah be taken as vahunam bharyyata, i.e.,
polyandry, in the second line.
197. To sit in Praya is to remain seated in a particular spot, abstaining
from food and drink with a view to cast off one's life-breaths.
198. The sense is, that 'grief does not kill; one does not die till one's
hour comes. If it were otherwise, I would have died, so heavy is the load
of my affliction.'
199. The name of the city was Suktimati.
200. The etymology of Gudakesa as the lord of Gudaka or sleep, is
fanciful.
201. Sakuni was the maternal uncle of Duryodhana and, therefore, of
Arjuna also. Sakuni's son and Arjuna, hence, were cousins.
202. The word chara does not mean always a spy. The ancient kings of
India had their spies it is true, but they had a regular intelligence
department. It was the business of these men to send correct reports to
the king of every important occurrence. The news letter-writers of the
Mussalman time, or Harkaras, were the successors of the charas of Hindu
times.
203. Hetuvadins are dialecticians or philosophers who dispute on the
reasons of things.
204. It is worthy of note that Draupadi was always styled by Krishna as
his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
an age when women were universally regarded as the inferiors of men.
205. The sense is this: for a horse-sacrifice, the Dakshina or
sacrificial present, payable to the principal Ritwija or to be
distributed among all the Ritwijas including the other Brahmanas, is
enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
that Dakshina triple of what the enjoined measure is. By thus increasing
the Dakshina, the merit of the sacrificer will increase correspondingly.
206. The Diksha is the ceremony of initiation. Certain mantras are
uttered in which the intention is declared of performing what is desired
to be performed.
207. The Karma of a sacrifice or religious rite is the procedure. It is,
of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably to
reasonable inferences. What is said, therefore, in the second line of 20
is that the procedure was fully followed, both as laid down and as
consistent with inferences.
208. Pravargya is a special preliminary rite performed in a sacrifice.
'Abhishva' is the extraction of the juice of the Soma plant after its
consecration with Mantras.
209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
or Mimosa catechu; Saravarnin is otherwise called, as explained by
Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
identified with the Cordia latifolia. Here probably, some other tree is
intended.
210. It is difficult to understand what these constructions or figures
were. They were probably figures drawn on the sacrificial altar, with
gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
etc, is used.
211. Each animal is supposed to be agreeable to a particular deity.
212. Suvibhaktan implies that they were properly classed or grouped so
that there was no dispute or dissatisfaction among them regarding
questions of precedence.
213. Nilakantha explains that Khandavaraga was made of piper longum and
dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
Probably, it is identical with what is now called Mungka laddu in the
bazars of Indian towns.
214. The unccha vow consists of subsisting upon grains of corn picked up
after the manner of the pigeon from the field after the crops have been
cut and removed by the owners.
215. The day of 12 hours is divided into 8 divisions.
216. A prastha is made up of four Kudavas. A Kudava is equal to about
twelve double handfuls.
217. This verse is rather obscure. I am not sure that I have understood
it correctly. The sense seems to be this: thou art capable of enduring
much. Indeed, by barely living, thou art capable of capable of earning
religious merit, for life-breath is a great deity. He should not be cast
off. Thy life is at stake, for if this guest be not gratified, the
thought of it will kill thee. Do thou, therefore, protect thy life by
gratifying this guest with my share of the barley.
218. The sense is this: for the sake of those auspicious results after
which every family should strive, the daughter-in-law should be well
treated. How then can I deprive thee of food?
219. The Diksha consists of the initiatory rites undergone by one
desirous of performing a particular sacrifice or completing a particular
vow. Some auspicious day is selected. Mantras are uttered and the purpose
is expressed in words. There were many long-extending sacrifices which
were partly of the nature of vows. Till their completion the performer or
observer is said to undergo the period of Diksha.
220. The first line of 20 is differently read in the Bombay text. It
runs,--'steadfastly observing my vow, I shall make arrangements for many
sacrifices, creating the articles I want by thought alone (or fiats of my
will).'
221. Probably, the sense is this: If a Brahmana produced extraordinary
results by his penances, a portion of his penances was supposed to be
destroyed. The Rishis did not like that any portion of Agastya's penances
should be spent for completing his sacrifice.
222. It is difficult to resist the conviction that as much of this
section as relates to the mongoose is an interpolation. The Brahmanas
could not bear the idea of a sacrifice with such profusion of gifts, as
that of Yudhishthira, being censurable. Hence the invention about the
transformation of the mongoose. Truly speaking, the doctrine is noble of
the gift of a small quantity of barley made under the circumstances being
superior in point of merit to even a Horse-sacrifice performed by a king
with gifts in profusion made to the Brahmanas
Wednesday, August 5, 2015
Parva 14 091
SECTION XCI
"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.
The great Rishis are attached to penances. Learned Brahmanas are
observant of tranquillity of mind, peacefulness of behaviour, and
self-restraint. Hence it seems that nothing can be seen in this world
which can compare with the fruits of sacrifices. Even this is my
conviction. That conviction, again, seems to be undoubtedly correct.
Innumerable kings, O best of regenerate persons, having worshipped the
deities in sacrifices, earned high fame here and obtained Heaven
hereafter. Endued with great energy, the puissant chief of the deities
viz., Indra of a thousand eyes, obtained the sovereignty over the deities
through the many sacrifices he performed with gifts in profusion and
attained to the fruition of all his wishes. When king Yudhishthira, with
Bhima and Arjuna by him, resembled the chief of the deities himself in
prosperity and prowess, why then did that mongoose depreciate that great
Horse-sacrifice of the high-souled monarch?'
"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee
duly, O Bharata, on the excellent ordinances relating to sacrifice and
the fruits also, O ruler of men, that sacrifice yields. Formerly, on one
occasion Sakra performed a particular sacrifice. While the limbs of the
sacrifice were spread out, the Ritwijas became busy in accomplishing the
diverse rites ordained in the scriptures. The pourer of libations,
possessed of every qualification, became engaged in pouring libations of
clarified butter. The great Rishis were seated around. The deities were
summoned one by one by contented Brahmanas of great learning uttering
scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not
fatigued with what they did, recited the Mantras of the Yajurveda in soft
accents. The time came for slaughtering the animals. When the animals
selected for sacrifice were seized, the great Rishis, O king, felt
compassion for them. Beholding that the animals had all become cheerless,
those Rishis, endued with wealth of penances, approached Sakra and said
unto him, 'This method of sacrifice is not auspicious. Desirous of
acquiring great merit as thou art, this is verily an indication of thy
unacquaintance with sacrifice. O Purandara, animals have not been
ordained to be slaughtered in sacrifices. O puissant one, these
preparations of thine are destructive of merit. This sacrifice is not
consistent with righteousness. The destruction of creatures can never be
said to be an act of righteousness. If thou wishest it, let thy priests
perform thy sacrifice according to the Agama. By performing a sacrifice
according to the (true import of the) scriptural ordinances, great will
be the merit achieved by thee. O thou of a hundred eyes, do thou perform
the sacrifice with seeds of grain that have been kept for three years.
Even this, O Sakra, would be fraught with great righteousness and
productive of fruits of high efficacy.' The deity of a hundred
sacrifices, however, influenced by pride and overwhelmed by stupefaction,
did not accept these words uttered by the Rishis. Then, O Bharata, a
great dispute arose in that sacrifice of Sakra between the ascetics as to
how sacrifices should be performed, that is, should they be performed
with mobile creatures or with immobile objects. All of them were worn out
with disputation. The Rishis then, those beholders of truth, having made
an understanding with Sakra (about referring the matter to arbitration)
asked king Vasu, 'O highly blessed one, what is the Vedic declaration
about sacrifices? Is it preferable to perform sacrifices with animals or
with steeds and juices? Hearing the question, king Vasu, without all
judging of the strength or weakness of the arguments on the two sides, at
once answered, saying, 'Sacrifices may be performed with whichever of the
two kinds of objects is ready.' Having answered the question thus, he had
to enter the nether regions. Indeed the puissant ruler of the Chedis had
to undergo that misery for having answered falsely. Therefore, when a
doubt arises, no person, however wise, should singly decide the matter,
unless he be the puissant and self-born Lord himself of creatures. Gifts
made by a sinner with an impure understanding, even when they are very
large, become lost. Such gifts go for nothing. By the gifts made by a
person of unrighteous conduct,--one, that is, who is of sinful soul and
who is a destroyer, just fame is never acquired either here or hereafter.
That person of little intelligence who, from desire of acquiring merit,
performs sacrifices with wealth acquired by unrighteous means, never
succeeds in earning merit. That low wretch of sinful soul, who
hypocritically assuming a garb of righteousness mikes gifts unto
Brahmanas, only creates the conviction in men about his own righteousness
(without earning true merit). That Brahmana of uncontrolled conduct, who
acquires wealth by sinful acts, over overwhelmed by passion and
stupefaction, attains at last to the goal of the sinful. Someone,
overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.
He is seen to persecute all creatures, urged by a sinful and impure
understanding. He who, having acquired wealth by such means, makes gifts
or performs sacrifices therewith, never enjoys the fruits of those gifts
or sacrifices in the other world in consequence of the wealth having been
earned by unrighteous means. Men endued with wealth of penances, by
giving away, to the best of their power, grains of corn picked up from
the fields or roots or fruits or pot-herbs or water or leaves, acquire
great merit and proceed to Heaven. Even such gifts, as also compassion to
all creatures, and Brahmacharyya, truthfulness of speech and kindness,
and fortitude, and forgiveness, constitute the eternal foundations of
Righteousness which itself is eternal. We hear of Visvamitra and other
kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,
and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many
other kings, endued with wealth of penances, having made gifts of
articles acquired lawfully, have attained to high success. Those amongst
Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
penances, O Bharata, and who purify themselves by gifts and other acts of
righteousness, proceed to Heaven."
"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.
The great Rishis are attached to penances. Learned Brahmanas are
observant of tranquillity of mind, peacefulness of behaviour, and
self-restraint. Hence it seems that nothing can be seen in this world
which can compare with the fruits of sacrifices. Even this is my
conviction. That conviction, again, seems to be undoubtedly correct.
Innumerable kings, O best of regenerate persons, having worshipped the
deities in sacrifices, earned high fame here and obtained Heaven
hereafter. Endued with great energy, the puissant chief of the deities
viz., Indra of a thousand eyes, obtained the sovereignty over the deities
through the many sacrifices he performed with gifts in profusion and
attained to the fruition of all his wishes. When king Yudhishthira, with
Bhima and Arjuna by him, resembled the chief of the deities himself in
prosperity and prowess, why then did that mongoose depreciate that great
Horse-sacrifice of the high-souled monarch?'
"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee
duly, O Bharata, on the excellent ordinances relating to sacrifice and
the fruits also, O ruler of men, that sacrifice yields. Formerly, on one
occasion Sakra performed a particular sacrifice. While the limbs of the
sacrifice were spread out, the Ritwijas became busy in accomplishing the
diverse rites ordained in the scriptures. The pourer of libations,
possessed of every qualification, became engaged in pouring libations of
clarified butter. The great Rishis were seated around. The deities were
summoned one by one by contented Brahmanas of great learning uttering
scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not
fatigued with what they did, recited the Mantras of the Yajurveda in soft
accents. The time came for slaughtering the animals. When the animals
selected for sacrifice were seized, the great Rishis, O king, felt
compassion for them. Beholding that the animals had all become cheerless,
those Rishis, endued with wealth of penances, approached Sakra and said
unto him, 'This method of sacrifice is not auspicious. Desirous of
acquiring great merit as thou art, this is verily an indication of thy
unacquaintance with sacrifice. O Purandara, animals have not been
ordained to be slaughtered in sacrifices. O puissant one, these
preparations of thine are destructive of merit. This sacrifice is not
consistent with righteousness. The destruction of creatures can never be
said to be an act of righteousness. If thou wishest it, let thy priests
perform thy sacrifice according to the Agama. By performing a sacrifice
according to the (true import of the) scriptural ordinances, great will
be the merit achieved by thee. O thou of a hundred eyes, do thou perform
the sacrifice with seeds of grain that have been kept for three years.
Even this, O Sakra, would be fraught with great righteousness and
productive of fruits of high efficacy.' The deity of a hundred
sacrifices, however, influenced by pride and overwhelmed by stupefaction,
did not accept these words uttered by the Rishis. Then, O Bharata, a
great dispute arose in that sacrifice of Sakra between the ascetics as to
how sacrifices should be performed, that is, should they be performed
with mobile creatures or with immobile objects. All of them were worn out
with disputation. The Rishis then, those beholders of truth, having made
an understanding with Sakra (about referring the matter to arbitration)
asked king Vasu, 'O highly blessed one, what is the Vedic declaration
about sacrifices? Is it preferable to perform sacrifices with animals or
with steeds and juices? Hearing the question, king Vasu, without all
judging of the strength or weakness of the arguments on the two sides, at
once answered, saying, 'Sacrifices may be performed with whichever of the
two kinds of objects is ready.' Having answered the question thus, he had
to enter the nether regions. Indeed the puissant ruler of the Chedis had
to undergo that misery for having answered falsely. Therefore, when a
doubt arises, no person, however wise, should singly decide the matter,
unless he be the puissant and self-born Lord himself of creatures. Gifts
made by a sinner with an impure understanding, even when they are very
large, become lost. Such gifts go for nothing. By the gifts made by a
person of unrighteous conduct,--one, that is, who is of sinful soul and
who is a destroyer, just fame is never acquired either here or hereafter.
That person of little intelligence who, from desire of acquiring merit,
performs sacrifices with wealth acquired by unrighteous means, never
succeeds in earning merit. That low wretch of sinful soul, who
hypocritically assuming a garb of righteousness mikes gifts unto
Brahmanas, only creates the conviction in men about his own righteousness
(without earning true merit). That Brahmana of uncontrolled conduct, who
acquires wealth by sinful acts, over overwhelmed by passion and
stupefaction, attains at last to the goal of the sinful. Someone,
overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.
He is seen to persecute all creatures, urged by a sinful and impure
understanding. He who, having acquired wealth by such means, makes gifts
or performs sacrifices therewith, never enjoys the fruits of those gifts
or sacrifices in the other world in consequence of the wealth having been
earned by unrighteous means. Men endued with wealth of penances, by
giving away, to the best of their power, grains of corn picked up from
the fields or roots or fruits or pot-herbs or water or leaves, acquire
great merit and proceed to Heaven. Even such gifts, as also compassion to
all creatures, and Brahmacharyya, truthfulness of speech and kindness,
and fortitude, and forgiveness, constitute the eternal foundations of
Righteousness which itself is eternal. We hear of Visvamitra and other
kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,
and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many
other kings, endued with wealth of penances, having made gifts of
articles acquired lawfully, have attained to high success. Those amongst
Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
penances, O Bharata, and who purify themselves by gifts and other acts of
righteousness, proceed to Heaven."
Parva 14 090
SECTION XC
"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident
that occurred in the sacrifice of my grandsires.'
"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident
that occurred, O puissant monarch, at the conclusion of that great
horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen
and relatives and friends, and all the poor, the blind, and the helpless
ones had been gratified, O chief of Bharata's race, when the gifts made
in profusion were being spoken of on all sides, indeed, when flowers were
rained down on the head of king Yudhishthira the just, a blue-eyed
mongoose, O sinless one, with one side of his body changed into gold,
came there and spoke in a voice that was as loud and deep as thunder.
Repeatedly uttering such deep sounds and thereby frightening all animals
and birds, that proud denizen of a hole, with large body, spoke in a
human voice and said, 'Ye kings, this great sacrifice is not equal to a
prastha of powdered barley given away by a liberal Brahmana of
Kurukshetra who was observing the Unccha vow.' Hearing these words of the
mongoose, O king, all those foremost of Brahmanas became filled with
wonder. Approaching the mongoose, they then asked him, saying, 'Whence
hast thou come to this sacrifice, this resort of the good and the pious?
What is the extent of thy might? What thy learning? And what thy refuge?
How should we know thee that thus censurest this our sacrifice? Without
having disregarded any portion of the scriptures, everything that should
be done has been accomplished here according to the scriptures and
agreeably to reason, with the aid of diverse sacrificial rites. Those who
are deserving of worship have been duly worshipped here according to the
way pointed out by the scriptures. Libations have been poured on the
sacred fire with the aid of proper mantras. That which should be given
has been given away without pride. The regenerate class have been
gratified with gifts of diverse kinds. The Kshatriyas have been gratified
with battles fought according to just methods. The grandsires have been
gratified with Sraddhas. The Vaisyas have been gratified by the
protection offered to them, and many foremost of women have been
gratified by accomplishing their desires. The Sudras have been gratified
by kind speeches, and others with the remnants of the profuse wealth
collected on the spot. Kinsmen and relatives have been gratified by the
purity of behaviour displayed by our king. The deities have been
gratified by libations of clarified butter and acts of merit, and
dependants and followers by protection. That therefore, which is true, do
thou truly declare unto these Brahmanas. Indeed, do thou declare what is
agreeable to the scriptures and to actual experience, asked by the
Brahmanas who are eager to know. Thy words seem to demand credit. Thou
art wise. Thou bearest also a celestial form. Thou hast come into the
midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus
addressed by those regenerate persons, the mongoose, smiling, answered
them as follows. 'Ye regenerate ones, the words I have uttered are not
false. Neither have I spoken them from pride. That which I have said may
have been heard by you all. Ye foremost of regenerate persons, this
sacrifice is not equal in merit to the gift of a prastha of powdered
barley. Without doubt, I should say this, ye foremost of Brahmanas.
Listen to me with undivided attention as I narrate what happened to thee
truly. Wonderful and excellent was the occurrence that fell out. It was
witnessed by me and its consequences were felt by me. The incident
relates to a liberal Brahmana dwelling in Kurukshetra in the observance
of the Unccha vow. In consequence of that incident he attained to Heaven,
ye regenerate ones, along with his wife and son and daughter-in-law. And
in consequence of what then happened half my body became transformed into
gold.'
"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you
what the excellent fruit was of the gift, made by a Brahmana, of a very
little measure (of powdered barley) obtained by lawful means. On that
righteous spot of ground known by the name of Kurukshetra, which is the
abode of many righteous persons, there lived a Brahmana in the observance
of what is called the Unccha vow. That mode of living is like unto that
of the pigeon.[214] He lived there with his wife and son and
daughter-in-law and practised penances. Of righteous soul, and with
senses under complete control, he adopted the mode of living that is
followed by a parrot. Of excellent vows, he used to eat everyday at the
sixth division.[215] If there was nothing to eat at the sixth division of
the day, that excellent Brahmana would fast for that day and eat the next
day at the sixth division. On one occasion, ye Brahmanas, there occurred
a dreadful famine in the land. During that time there was nothing stored
in the abode of that righteous Brahmana. The herbs and plants were all
dried up and the whole realm became void of foodstore. When the
accustomed hours came for eating, the Brahmana had nothing to eat. This
occurred day after day. All the members of his family were afflicted with
hunger but were obliged to pass the days as best they could. One day, in
the month of Jaishtha, while the Sun was in the meridian, the Brahmana
was engaged in picking up grains of corn. Afflicted by heat and hunger,
he was practising even this penance. Unable to obtain grains of corn, the
Brahmana soon became worn out with hunger and toil. Indeed, with all the
members of his family, he had no food to eat. That best of Brahmanas
passed the days in great suffering. One day, after the sixth division
came, he succeeded in obtaining a prastha of barley. That barley was then
reduced by those ascetics to powder for making what is called Saktu of
it. Having finished their silent recitations and other daily rites, and
having duly poured libations on the sacred fire, those ascetics divided
that little measure of powdered barley amongst themselves so that the
share of each came up to the measure of a Kudava.[216] As they were about
to sit down for eating, there came unto their abode a guest. Beholding
the person who came as a guest, all of them became exceedingly glad.
Indeed, seeing him, they saluted him and made the usual enquiries of
welfare. They were of pure minds, self-restrained, and endued with faith
and control over the passions. Freed from malice, they had conquered
wrath. Possessed of piety, they were never pained at the sight of other
people's happiness. They had cast off pride and haughtiness and anger.
Indeed, they were conversant with every duty, ye foremost of regenerate
ones. Informing their guest of their own penances and of the race or
family to which they belonged, and ascertaining from him in return those
particulars, they caused that hungry guest of theirs to enter their
cottage. Addressing him they said, 'This is the Arghya for thee. This
water is for washing thy feet. There are scattered some Kusa grass for
thy seat, O sinless one. Here is some clean Saktu acquired by lawful
means, O puissant one. Given by us, O foremost of regenerate persons, do
thou accept it,' Thus addressed by them, that Brahmana accepted the
Kudava of powdered barley that was offered to him and ate it all. But his
hunger, O king, was not appeased by what he ate. The Brahmana in the
observance of the Unccha vow, seeing that his guest's hunger was still
unappeased, began to think of what other food he could place before him
for gratifying him. Then his wife said unto him,--'Let my share be given
unto him. Let this foremost of regenerate persons be gratified and let
him then go whithersoever he will.' Knowing that his chaste wife who said
so was herself afflicted by hunger, that best of Brahmanas could not
approve of her share of the powdered barley being given to the guest.
Indeed, that best of Brahmanas possessed of learning, knowing from his
own state that his aged, toil-worn, cheerless, and helpless wife was
herself afflicted by hunger and seeing that lady who had been emaciated
into mere skin and bone was quivering with weakness, addressed her and
said, 'O beautiful one, with even animals, with even worms and insects,
wives are fed and protected. It behoveth thee not, therefore, to say so.
The wife treats her lord with kindness and feeds and protects him.
Everything appertaining to religion, pleasure, and wealth, careful
nursing, offspring for perpetuating the race, are all dependent on the
wife. Indeed, the merits of a person himself as also of his deceased
ancestors depend also on her. The wife should know her lord by his acts.
Verily, that man who fails to protect his wife earns great infamy here
and goes into Hell hereafter. Such a man falls down from even a position
of great fame and never succeeds in acquiring regions of happiness
hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,
our religious acts and wealth are united. Do thou take a fourth of this
barley. Indeed, be gratified with me. Truth, pleasure, religious merit,
and Heaven as acquirable, by good qualities, of women, as also all the
objects of their desire, O foremost of regenerate ones, are dependent on
the husband. In the production of offspring the mother contributes her
blood. The father contributes his seed. The husband is the highest deity
of the wife. Through the grace of the husband, women obtain both pleasure
and offspring as the reward. Thou art my Pati (lord) for the protection
thou givest me. Thou art my Bhartri for the means of sustenance thou
givest me. Thou art, again, boon-giver to me in consequence of thy having
presented me a son. Do thou, therefore, (in return for so many favours),
take my share of the barley and give it unto the guest. Overcome by
decrepitude, thou art of advanced years. Afflicted by hunger thou art
exceedingly weakened. Worn out with fasts, thou art very much emaciated.
(If thou couldst part with thy share, why should not I part with mine)'
Thus addressed by her, he took her share of the powdered barley and
addressing his guest said,--'O regenerate one, O best of men, do thou
accept this measure of powdered barley as well.' The Brahmana, having
accepted that quantity, immediately ate it up, but his hunger was not yet
appeased. Beholding him ungratified, the Brahmana in the observance of
the Unccha vow became thoughtful. His son then said unto him, 'O best of
men, taking my share of the barely do thou give it to the guest. I regard
this act of mine as one of great merit. Therefore, do it. Thou shouldst
be always maintained by me with great care. Maintenance of the father is
a duty which the good always covet. The maintenance of the father in his
old age is the duty ordained for the son. Even this is the eternal sruti
(audition) current in the three worlds, O learned Rishi. By barely living
thou art capable of practising penances. The life-breath is the great
deity that resides in the bodies of all embodied creatures.'[217]
"The father, at this, said, 'If thou attainest to the age of even a
thousand years, thou wilt still seem to me to be only a little child.
Having begotten a son, the sire achieves success through him. O puissant
one, I know that the hunger of children is very strong. I am old. I shall
somehow succeed in holding my life-breaths. Do thou, O son, become strong
(by eating the food that has fallen to thy share). Old and decrepit as I
am, O son, hunger scarcely afflicts me. I have, again, for many years,
practised penances. I have no fear of death.'
"The son said, 'I am thy offspring. The Sruti declares that one's
offspring is called putra because one is rescued by him. One's own self,
again, takes birth as one's son. Do thou, therefore, rescue thyself by
thy own self (in the form of thy son).'
"The father said, 'In form thou art like me. In conduct and in
self-restraint also thou art my like. Thou hast been examined on various
occasions by me. I shall, therefore, accept thy share of the barley, O
son.' Having said this, that foremost of regenerate persons cheerfully
took his son's share of the barley and smilingly presented it to his
regenerate guest. Having eaten that barley also, the guest's hunger was
not appeased. The righteous-souled host in the observance of the unccha
vow became ashamed (at the thought that he had nothing more to give).
Desirous of doing what was agreeable to him, his chaste daughter-in-law
then, bearing her share of the barley, approached him and said, 'Through
thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,
take my share of the barley and give it unto this guest. Through thy
grace, numerous regions of beatitude will be mine for eternity. Through
the grandson one obtains those regions repairing whither one has not to
endure any kind of misery. Like the triple aggregate beginning with
Religion, or the triple aggregate of sacred fires, there is a triple
aggregate of everlasting Heavens, depending upon the son, the grandson,
and the great-grandson. The son is called Putra because he frees his
sires from debt. Through sons and grandsons one always enjoys the
happiness of those regions which are reserved for the pious and the good.'
"The father-in-law said, 'O thou of excellent vows and conduct, beholding
thee wasted by wind and sun, deprived of thy very complexion, emaciated
and almost destitute of consciousness through hunger, how can I be such a
transgressor against the rules of righteousness as to take thy share of
the barley? O auspicious damsel, it behoves thee not to say so, for the
sake of those auspicious results for which every family must strive.[218]
O auspicious damsel, how can I behold thee: at even this, the sixth
division of the day, abstaining from food and observing vows? Thou art
endued with purity and good conduct and penances. Alas, even thou hast to
pass thy days in so much misery. Thou art a child, afflicted by hunger,
and belongest to the softer sex. Thou shouldst be always protected by me.
Alas, I have to see thee worn out with fasts, O thou that art the
delighter of all thy kinsmen.'
"The daughter-in-law said, 'Thou art the senior of my senior since thou
art the deity of my deity. Thou art verily the god of my god. Do thou,
therefore, O puissant one, take my share of the barley. My body,
life-breaths, and religious rites have all one purpose viz., the service
of my senior. Through thy grace, O learned Brahmana, I shall obtain many
regions of happiness hereafter. I deserve to be looked after by thee.
Know, O regenerate one, that I am wholly devoted to thee. Cherishing also
this thought, viz., that my happiness is thy concern, it behoveth thee to
take this my share of the barley.'
"The father-in-law said, 'O chaste lady, in consequence of such conduct
of thine thou wilt for ever shine in glory, for endued with vows and
steadiness in religious rites, thy eyes are directed to that conduct
which should be observed towards seniors. Therefore, O daughter-in-law, I
shall take thy share of the barley. Thou deservest not to be deceived by
me, reckoning all thy virtues. Thou art truly, O blessed damsel, the
foremost of all persons observing the duties of righteousness.' Having
said so unto her, the Brahmana took her share of the barley and gave it
unto his guest. At this the guest became gratified with the high-souled
Brahmana endued with great piety. With gratified soul, that first of
regenerate person, possessed of great eloquence, who was none else than
the deity of Righteousness in a human form, then addressed that foremost
of Brahmanas and said, 'O best of regenerate ones, I am exceedingly
gratified with this pure gift of thine, this gift of what was acquired by
lawful means by thee, and which thou didst freely part with, agreeably to
the rules of righteousness. Verily, this gift of thine is being bruited
about in Heaven by the denizens of that happy region. Behold, flowers
have been rained down from the firmament on the Earth. The celestial
Rishis, the deities, the Gandharvas, those who walk before the deities,
and the celestial messengers, are all praising thee, struck with wonder
at thy gift. The regenerate Rishis who dwell in the regions of Brahma,
seated on their cars, are solicitous of obtaining thy sight. O foremost
of regenerate persons, go to Heaven. The Pitris residing in their own
region have all been rescued by thee. Others also who have not attained
to the position of Pitris have equally been rescued by thee for countless
Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,
and thy acts of piety done with a pure heart, go thou to Heaven. O thou
of excellent vows, thou practisest penances with great devotion. Thy
gifts have, therefore, gratified the deities highly, O best of regenerate
ones. Since thou hast made this gift, in a season of great difficulty,
with a pure heart, thou hast, by this act of thine, conquered Heaven.
Hunger destroys one's wisdom and drives off one's righteous
understanding. One whose intelligence is overwhelmed by hunger casts off
all fortitude. He, therefore, that conquers hunger conquers Heaven
without doubt. One's righteousness is never destroyed as long as one
cherishes the inclination of making gifts. Disregarding filial affection,
disregarding the affection one feels for one's wife, and reckoning
righteousness as the foremost, thou hast paid no heed to the cravings of
nature. The acquisition of wealth is an act of slight merit. Its gift to
a deserving person is fraught with greater merit. Of still greater merit
is the (proper) time. Lastly, devotion (in the matter of gift) is fraught
with the highest merit. The door of Heaven is very difficult to see.
Through heedlessness men fail to obtain a sight of it. The bar of
Heaven's door has cupidity for its seed. That bar is kept fastened by
desire and affection. Verily, Heaven's door is unapproachable. Those men
who subdued wrath and conquered their passions, those Brahmanas who are
endued with penances and who make gifts according to the measure of their
ability, succeed in beholding it. It has been said that he that gives
away a hundred, having a thousand, he that gives away ten, having a
hundred, and he that gives a handful of water, having no wealth, are all
equal in respect of the merit they earn. King Rantideva, when divested of
all his wealth, gave a small quantity of water with a pure heart. Through
this gift, O learned Brahmana, he went to Heaven. The deity of
righteousness is never gratified so much with large gifts of costly
things as with gifts of even things of no value, if acquired lawfully and
given away with devotion and faith. King Nriga had made gifts of
thousands of kine unto the regenerate class. By giving away only one cow
that did not belong to him, he fell into Hell. Usinara's son Sivi of
excellent vows, by giving away the flesh of his own body, is rejoicing in
Heaven, having attained to the regions of the righteous. Mere wealth is
not merit. Good men acquire merit by exerting to the best of their power
and with the aid of pious meals. One does not acquire such merit by means
of even diverse sacrifices as with even a little wealth that has been
earned lawfully. Through wrath, the fruits of gifts are destroyed.
Through cupidity one fails to go to Heaven. One conversant with the
merits of gift, and leading a just course of conduct succeeds, through
penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by
thee (of a prastha of powdered barley) is much greater than what one
acquires by many Rajasuya sacrifices with profuse gifts or many
Horse-sacrifices. With this prastha of powdered barley thou hast
conquered the eternal region of Brahman. Go thou in happiness, O learned
Brahmana, to the abode of Brahman that is without the stain of darkness.
O foremost of regenerate persons, a celestial car is here for all of you.
Do thou ascend it as pleasest thee, O Brahmana, I am the deity of
Righteousness. Behold me! Thou hast rescued thy body. The fame of thy
achievement will last in the world. With thy wife, thy son, and thy
daughter-in-law, go now to Heaven.'--After the deity of Righteousness had
said these words, that Brahmana, with his wife, son and daughter-in-law,
proceeded to Heaven. After that learned Brahmana, conversant with all
duties, had thus ascended to Heaven with his son, daughter-in-law, and
wife numbering the fourth, I came out of my hole. There with the scent of
that powdered barley, with the mire caused by the water (which the
Brahmana had given to his guest), with the contact (of my body) with the
celestial flowers that had been rained down, with the particles of the
barley-powder which that good man had given away, and the penances of
that Brahmana, my head became gold, Behold, in consequence of the gift of
that Brahmana who was firm in truth, and his penances, half of this my
ample body has become golden. Ye regenerate ones, for converting the rest
of my body into gold I repeatedly repair, with a cheerful heart, to the
retreats of ascetics and the sacrifices performed by kings. Hearing of
this sacrifice of the Kuru king endued with great wisdom, I came hither
with high hopes. I have not, however, been made gold. Ye foremost of
Brahmanas, it was for this that I uttered those words, viz., that this
sacrifice can by no means compare with (the gift of) that prastha of
powdered barley. With the grains of that prastha of powdered barley, I
was made gold on that occasion. This great sacrifice however, is not
equal to those grains. Even this is my opinion.' Having said those words
unto all those foremost of Brahmanas, the mongoose disappeared from their
sight. Those Brahmanas then returned to their respective homes.'
"Vaisampayana continued, 'O conquerer of hostile towns, I have now told
thee all relating to that wonderful incident which occurred in that great
Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.
Millions of Rishis have ascended to Heaven with the aid of only their
penances. Abstention from injury as regards all creatures, contentment,
conduct, sincerity, penances, self-restraint, truthfulness, and gifts are
each equal in point of merit to sacrifice."'
"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident
that occurred in the sacrifice of my grandsires.'
"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident
that occurred, O puissant monarch, at the conclusion of that great
horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen
and relatives and friends, and all the poor, the blind, and the helpless
ones had been gratified, O chief of Bharata's race, when the gifts made
in profusion were being spoken of on all sides, indeed, when flowers were
rained down on the head of king Yudhishthira the just, a blue-eyed
mongoose, O sinless one, with one side of his body changed into gold,
came there and spoke in a voice that was as loud and deep as thunder.
Repeatedly uttering such deep sounds and thereby frightening all animals
and birds, that proud denizen of a hole, with large body, spoke in a
human voice and said, 'Ye kings, this great sacrifice is not equal to a
prastha of powdered barley given away by a liberal Brahmana of
Kurukshetra who was observing the Unccha vow.' Hearing these words of the
mongoose, O king, all those foremost of Brahmanas became filled with
wonder. Approaching the mongoose, they then asked him, saying, 'Whence
hast thou come to this sacrifice, this resort of the good and the pious?
What is the extent of thy might? What thy learning? And what thy refuge?
How should we know thee that thus censurest this our sacrifice? Without
having disregarded any portion of the scriptures, everything that should
be done has been accomplished here according to the scriptures and
agreeably to reason, with the aid of diverse sacrificial rites. Those who
are deserving of worship have been duly worshipped here according to the
way pointed out by the scriptures. Libations have been poured on the
sacred fire with the aid of proper mantras. That which should be given
has been given away without pride. The regenerate class have been
gratified with gifts of diverse kinds. The Kshatriyas have been gratified
with battles fought according to just methods. The grandsires have been
gratified with Sraddhas. The Vaisyas have been gratified by the
protection offered to them, and many foremost of women have been
gratified by accomplishing their desires. The Sudras have been gratified
by kind speeches, and others with the remnants of the profuse wealth
collected on the spot. Kinsmen and relatives have been gratified by the
purity of behaviour displayed by our king. The deities have been
gratified by libations of clarified butter and acts of merit, and
dependants and followers by protection. That therefore, which is true, do
thou truly declare unto these Brahmanas. Indeed, do thou declare what is
agreeable to the scriptures and to actual experience, asked by the
Brahmanas who are eager to know. Thy words seem to demand credit. Thou
art wise. Thou bearest also a celestial form. Thou hast come into the
midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus
addressed by those regenerate persons, the mongoose, smiling, answered
them as follows. 'Ye regenerate ones, the words I have uttered are not
false. Neither have I spoken them from pride. That which I have said may
have been heard by you all. Ye foremost of regenerate persons, this
sacrifice is not equal in merit to the gift of a prastha of powdered
barley. Without doubt, I should say this, ye foremost of Brahmanas.
Listen to me with undivided attention as I narrate what happened to thee
truly. Wonderful and excellent was the occurrence that fell out. It was
witnessed by me and its consequences were felt by me. The incident
relates to a liberal Brahmana dwelling in Kurukshetra in the observance
of the Unccha vow. In consequence of that incident he attained to Heaven,
ye regenerate ones, along with his wife and son and daughter-in-law. And
in consequence of what then happened half my body became transformed into
gold.'
"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you
what the excellent fruit was of the gift, made by a Brahmana, of a very
little measure (of powdered barley) obtained by lawful means. On that
righteous spot of ground known by the name of Kurukshetra, which is the
abode of many righteous persons, there lived a Brahmana in the observance
of what is called the Unccha vow. That mode of living is like unto that
of the pigeon.[214] He lived there with his wife and son and
daughter-in-law and practised penances. Of righteous soul, and with
senses under complete control, he adopted the mode of living that is
followed by a parrot. Of excellent vows, he used to eat everyday at the
sixth division.[215] If there was nothing to eat at the sixth division of
the day, that excellent Brahmana would fast for that day and eat the next
day at the sixth division. On one occasion, ye Brahmanas, there occurred
a dreadful famine in the land. During that time there was nothing stored
in the abode of that righteous Brahmana. The herbs and plants were all
dried up and the whole realm became void of foodstore. When the
accustomed hours came for eating, the Brahmana had nothing to eat. This
occurred day after day. All the members of his family were afflicted with
hunger but were obliged to pass the days as best they could. One day, in
the month of Jaishtha, while the Sun was in the meridian, the Brahmana
was engaged in picking up grains of corn. Afflicted by heat and hunger,
he was practising even this penance. Unable to obtain grains of corn, the
Brahmana soon became worn out with hunger and toil. Indeed, with all the
members of his family, he had no food to eat. That best of Brahmanas
passed the days in great suffering. One day, after the sixth division
came, he succeeded in obtaining a prastha of barley. That barley was then
reduced by those ascetics to powder for making what is called Saktu of
it. Having finished their silent recitations and other daily rites, and
having duly poured libations on the sacred fire, those ascetics divided
that little measure of powdered barley amongst themselves so that the
share of each came up to the measure of a Kudava.[216] As they were about
to sit down for eating, there came unto their abode a guest. Beholding
the person who came as a guest, all of them became exceedingly glad.
Indeed, seeing him, they saluted him and made the usual enquiries of
welfare. They were of pure minds, self-restrained, and endued with faith
and control over the passions. Freed from malice, they had conquered
wrath. Possessed of piety, they were never pained at the sight of other
people's happiness. They had cast off pride and haughtiness and anger.
Indeed, they were conversant with every duty, ye foremost of regenerate
ones. Informing their guest of their own penances and of the race or
family to which they belonged, and ascertaining from him in return those
particulars, they caused that hungry guest of theirs to enter their
cottage. Addressing him they said, 'This is the Arghya for thee. This
water is for washing thy feet. There are scattered some Kusa grass for
thy seat, O sinless one. Here is some clean Saktu acquired by lawful
means, O puissant one. Given by us, O foremost of regenerate persons, do
thou accept it,' Thus addressed by them, that Brahmana accepted the
Kudava of powdered barley that was offered to him and ate it all. But his
hunger, O king, was not appeased by what he ate. The Brahmana in the
observance of the Unccha vow, seeing that his guest's hunger was still
unappeased, began to think of what other food he could place before him
for gratifying him. Then his wife said unto him,--'Let my share be given
unto him. Let this foremost of regenerate persons be gratified and let
him then go whithersoever he will.' Knowing that his chaste wife who said
so was herself afflicted by hunger, that best of Brahmanas could not
approve of her share of the powdered barley being given to the guest.
Indeed, that best of Brahmanas possessed of learning, knowing from his
own state that his aged, toil-worn, cheerless, and helpless wife was
herself afflicted by hunger and seeing that lady who had been emaciated
into mere skin and bone was quivering with weakness, addressed her and
said, 'O beautiful one, with even animals, with even worms and insects,
wives are fed and protected. It behoveth thee not, therefore, to say so.
The wife treats her lord with kindness and feeds and protects him.
Everything appertaining to religion, pleasure, and wealth, careful
nursing, offspring for perpetuating the race, are all dependent on the
wife. Indeed, the merits of a person himself as also of his deceased
ancestors depend also on her. The wife should know her lord by his acts.
Verily, that man who fails to protect his wife earns great infamy here
and goes into Hell hereafter. Such a man falls down from even a position
of great fame and never succeeds in acquiring regions of happiness
hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,
our religious acts and wealth are united. Do thou take a fourth of this
barley. Indeed, be gratified with me. Truth, pleasure, religious merit,
and Heaven as acquirable, by good qualities, of women, as also all the
objects of their desire, O foremost of regenerate ones, are dependent on
the husband. In the production of offspring the mother contributes her
blood. The father contributes his seed. The husband is the highest deity
of the wife. Through the grace of the husband, women obtain both pleasure
and offspring as the reward. Thou art my Pati (lord) for the protection
thou givest me. Thou art my Bhartri for the means of sustenance thou
givest me. Thou art, again, boon-giver to me in consequence of thy having
presented me a son. Do thou, therefore, (in return for so many favours),
take my share of the barley and give it unto the guest. Overcome by
decrepitude, thou art of advanced years. Afflicted by hunger thou art
exceedingly weakened. Worn out with fasts, thou art very much emaciated.
(If thou couldst part with thy share, why should not I part with mine)'
Thus addressed by her, he took her share of the powdered barley and
addressing his guest said,--'O regenerate one, O best of men, do thou
accept this measure of powdered barley as well.' The Brahmana, having
accepted that quantity, immediately ate it up, but his hunger was not yet
appeased. Beholding him ungratified, the Brahmana in the observance of
the Unccha vow became thoughtful. His son then said unto him, 'O best of
men, taking my share of the barely do thou give it to the guest. I regard
this act of mine as one of great merit. Therefore, do it. Thou shouldst
be always maintained by me with great care. Maintenance of the father is
a duty which the good always covet. The maintenance of the father in his
old age is the duty ordained for the son. Even this is the eternal sruti
(audition) current in the three worlds, O learned Rishi. By barely living
thou art capable of practising penances. The life-breath is the great
deity that resides in the bodies of all embodied creatures.'[217]
"The father, at this, said, 'If thou attainest to the age of even a
thousand years, thou wilt still seem to me to be only a little child.
Having begotten a son, the sire achieves success through him. O puissant
one, I know that the hunger of children is very strong. I am old. I shall
somehow succeed in holding my life-breaths. Do thou, O son, become strong
(by eating the food that has fallen to thy share). Old and decrepit as I
am, O son, hunger scarcely afflicts me. I have, again, for many years,
practised penances. I have no fear of death.'
"The son said, 'I am thy offspring. The Sruti declares that one's
offspring is called putra because one is rescued by him. One's own self,
again, takes birth as one's son. Do thou, therefore, rescue thyself by
thy own self (in the form of thy son).'
"The father said, 'In form thou art like me. In conduct and in
self-restraint also thou art my like. Thou hast been examined on various
occasions by me. I shall, therefore, accept thy share of the barley, O
son.' Having said this, that foremost of regenerate persons cheerfully
took his son's share of the barley and smilingly presented it to his
regenerate guest. Having eaten that barley also, the guest's hunger was
not appeased. The righteous-souled host in the observance of the unccha
vow became ashamed (at the thought that he had nothing more to give).
Desirous of doing what was agreeable to him, his chaste daughter-in-law
then, bearing her share of the barley, approached him and said, 'Through
thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,
take my share of the barley and give it unto this guest. Through thy
grace, numerous regions of beatitude will be mine for eternity. Through
the grandson one obtains those regions repairing whither one has not to
endure any kind of misery. Like the triple aggregate beginning with
Religion, or the triple aggregate of sacred fires, there is a triple
aggregate of everlasting Heavens, depending upon the son, the grandson,
and the great-grandson. The son is called Putra because he frees his
sires from debt. Through sons and grandsons one always enjoys the
happiness of those regions which are reserved for the pious and the good.'
"The father-in-law said, 'O thou of excellent vows and conduct, beholding
thee wasted by wind and sun, deprived of thy very complexion, emaciated
and almost destitute of consciousness through hunger, how can I be such a
transgressor against the rules of righteousness as to take thy share of
the barley? O auspicious damsel, it behoves thee not to say so, for the
sake of those auspicious results for which every family must strive.[218]
O auspicious damsel, how can I behold thee: at even this, the sixth
division of the day, abstaining from food and observing vows? Thou art
endued with purity and good conduct and penances. Alas, even thou hast to
pass thy days in so much misery. Thou art a child, afflicted by hunger,
and belongest to the softer sex. Thou shouldst be always protected by me.
Alas, I have to see thee worn out with fasts, O thou that art the
delighter of all thy kinsmen.'
"The daughter-in-law said, 'Thou art the senior of my senior since thou
art the deity of my deity. Thou art verily the god of my god. Do thou,
therefore, O puissant one, take my share of the barley. My body,
life-breaths, and religious rites have all one purpose viz., the service
of my senior. Through thy grace, O learned Brahmana, I shall obtain many
regions of happiness hereafter. I deserve to be looked after by thee.
Know, O regenerate one, that I am wholly devoted to thee. Cherishing also
this thought, viz., that my happiness is thy concern, it behoveth thee to
take this my share of the barley.'
"The father-in-law said, 'O chaste lady, in consequence of such conduct
of thine thou wilt for ever shine in glory, for endued with vows and
steadiness in religious rites, thy eyes are directed to that conduct
which should be observed towards seniors. Therefore, O daughter-in-law, I
shall take thy share of the barley. Thou deservest not to be deceived by
me, reckoning all thy virtues. Thou art truly, O blessed damsel, the
foremost of all persons observing the duties of righteousness.' Having
said so unto her, the Brahmana took her share of the barley and gave it
unto his guest. At this the guest became gratified with the high-souled
Brahmana endued with great piety. With gratified soul, that first of
regenerate person, possessed of great eloquence, who was none else than
the deity of Righteousness in a human form, then addressed that foremost
of Brahmanas and said, 'O best of regenerate ones, I am exceedingly
gratified with this pure gift of thine, this gift of what was acquired by
lawful means by thee, and which thou didst freely part with, agreeably to
the rules of righteousness. Verily, this gift of thine is being bruited
about in Heaven by the denizens of that happy region. Behold, flowers
have been rained down from the firmament on the Earth. The celestial
Rishis, the deities, the Gandharvas, those who walk before the deities,
and the celestial messengers, are all praising thee, struck with wonder
at thy gift. The regenerate Rishis who dwell in the regions of Brahma,
seated on their cars, are solicitous of obtaining thy sight. O foremost
of regenerate persons, go to Heaven. The Pitris residing in their own
region have all been rescued by thee. Others also who have not attained
to the position of Pitris have equally been rescued by thee for countless
Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,
and thy acts of piety done with a pure heart, go thou to Heaven. O thou
of excellent vows, thou practisest penances with great devotion. Thy
gifts have, therefore, gratified the deities highly, O best of regenerate
ones. Since thou hast made this gift, in a season of great difficulty,
with a pure heart, thou hast, by this act of thine, conquered Heaven.
Hunger destroys one's wisdom and drives off one's righteous
understanding. One whose intelligence is overwhelmed by hunger casts off
all fortitude. He, therefore, that conquers hunger conquers Heaven
without doubt. One's righteousness is never destroyed as long as one
cherishes the inclination of making gifts. Disregarding filial affection,
disregarding the affection one feels for one's wife, and reckoning
righteousness as the foremost, thou hast paid no heed to the cravings of
nature. The acquisition of wealth is an act of slight merit. Its gift to
a deserving person is fraught with greater merit. Of still greater merit
is the (proper) time. Lastly, devotion (in the matter of gift) is fraught
with the highest merit. The door of Heaven is very difficult to see.
Through heedlessness men fail to obtain a sight of it. The bar of
Heaven's door has cupidity for its seed. That bar is kept fastened by
desire and affection. Verily, Heaven's door is unapproachable. Those men
who subdued wrath and conquered their passions, those Brahmanas who are
endued with penances and who make gifts according to the measure of their
ability, succeed in beholding it. It has been said that he that gives
away a hundred, having a thousand, he that gives away ten, having a
hundred, and he that gives a handful of water, having no wealth, are all
equal in respect of the merit they earn. King Rantideva, when divested of
all his wealth, gave a small quantity of water with a pure heart. Through
this gift, O learned Brahmana, he went to Heaven. The deity of
righteousness is never gratified so much with large gifts of costly
things as with gifts of even things of no value, if acquired lawfully and
given away with devotion and faith. King Nriga had made gifts of
thousands of kine unto the regenerate class. By giving away only one cow
that did not belong to him, he fell into Hell. Usinara's son Sivi of
excellent vows, by giving away the flesh of his own body, is rejoicing in
Heaven, having attained to the regions of the righteous. Mere wealth is
not merit. Good men acquire merit by exerting to the best of their power
and with the aid of pious meals. One does not acquire such merit by means
of even diverse sacrifices as with even a little wealth that has been
earned lawfully. Through wrath, the fruits of gifts are destroyed.
Through cupidity one fails to go to Heaven. One conversant with the
merits of gift, and leading a just course of conduct succeeds, through
penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by
thee (of a prastha of powdered barley) is much greater than what one
acquires by many Rajasuya sacrifices with profuse gifts or many
Horse-sacrifices. With this prastha of powdered barley thou hast
conquered the eternal region of Brahman. Go thou in happiness, O learned
Brahmana, to the abode of Brahman that is without the stain of darkness.
O foremost of regenerate persons, a celestial car is here for all of you.
Do thou ascend it as pleasest thee, O Brahmana, I am the deity of
Righteousness. Behold me! Thou hast rescued thy body. The fame of thy
achievement will last in the world. With thy wife, thy son, and thy
daughter-in-law, go now to Heaven.'--After the deity of Righteousness had
said these words, that Brahmana, with his wife, son and daughter-in-law,
proceeded to Heaven. After that learned Brahmana, conversant with all
duties, had thus ascended to Heaven with his son, daughter-in-law, and
wife numbering the fourth, I came out of my hole. There with the scent of
that powdered barley, with the mire caused by the water (which the
Brahmana had given to his guest), with the contact (of my body) with the
celestial flowers that had been rained down, with the particles of the
barley-powder which that good man had given away, and the penances of
that Brahmana, my head became gold, Behold, in consequence of the gift of
that Brahmana who was firm in truth, and his penances, half of this my
ample body has become golden. Ye regenerate ones, for converting the rest
of my body into gold I repeatedly repair, with a cheerful heart, to the
retreats of ascetics and the sacrifices performed by kings. Hearing of
this sacrifice of the Kuru king endued with great wisdom, I came hither
with high hopes. I have not, however, been made gold. Ye foremost of
Brahmanas, it was for this that I uttered those words, viz., that this
sacrifice can by no means compare with (the gift of) that prastha of
powdered barley. With the grains of that prastha of powdered barley, I
was made gold on that occasion. This great sacrifice however, is not
equal to those grains. Even this is my opinion.' Having said those words
unto all those foremost of Brahmanas, the mongoose disappeared from their
sight. Those Brahmanas then returned to their respective homes.'
"Vaisampayana continued, 'O conquerer of hostile towns, I have now told
thee all relating to that wonderful incident which occurred in that great
Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.
Millions of Rishis have ascended to Heaven with the aid of only their
penances. Abstention from injury as regards all creatures, contentment,
conduct, sincerity, penances, self-restraint, truthfulness, and gifts are
each equal in point of merit to sacrifice."'
Parva 14 089
SECTION LXXXIX
"Vaisampayana said, 'Having cooked, according to due rites, the other
excellent animals that were sacrificed, the priests then sacrificed,
agreeably to the injunctions of the scriptures, that steed (which had
wandered over the whole world). After cutting that horse into pieces,
conformably to scriptural directions, they caused Draupadi of great
intelligence, who was possessed of the three requisites of mantras,
things, and devotion, to sit near the divided animal. The Brahmanas then
with cool minds, taking up the marrow of that steed, cooked it duly, O
chief of Bharata's race. King Yudhishthira the just, with all his younger
brothers, then smelled, agreeably to the scriptures, the smoke, capable
of cleansing one from every sin, of the marrow that was thus cooked. The
remaining limbs, O king, of that horse, were poured into the fire by the
sixteen sacrificial priests possessed of great wisdom. Having thus
completed the sacrifice of that monarch, who was endued with the energy
of Sakra himself, the illustrious Vyasa with his disciples eulogised the
king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand
crores of golden nishkas, and unto Vyasa he gave away the whole Earth.
Satyavati's son Vyasa, having accepted the Earth, addressed that foremost
one of Bharata's race, viz., king Yudhishthira the just, and said, 'O
best of kings, the Earth which thou hast given me I return unto thee. Do
thou give me the purchasing value, for Brahmanas are desirous of wealth
(and have no use with the Earth).' The high-souled Yudhishthira of great
intelligence staying with his brothers in the midst of the kings invited
to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in
the scriptures for the great Horse-sacrifice is the Earth. Hence, I have
given away unto the sacrificial priests the Earth conquered by Arjuna. Ye
foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth
among yourselves. Indeed, do you divide the Earth into four parts
according to what is done in the Chaturhotra sacrifice. Ye best of
regenerate ones I do not desire to appropriate what now belongs to the
Brahmanas. Even this, ye learned Brahmanas, has been the intention always
cherished by myself and my brothers.' When the king said these words, his
brothers and Draupadi also said, 'Yes, it is even so.' Great was the
sensation created by this announcement. Then, O Bharata, an invisible
voice was heard in the welkin, saying,--'Excellent, Excellent!' The
murmurs also of crowds of Brahmanas as they spoke arose. The Island-born
Krishna, highly applauding him, once more addressed Yudhishthira, in the
presence of the Brahmanas, saying, 'The Earth has been given by thee to
me. I, however, give her back to thee. Do thou give unto these Brahmanas
gold. Let the Earth be thine.' Then Vasudeva, addressing king
Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by
the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,
along with all his brothers, became glad of soul, and gave away millions
of golden coins, in fact, trebling the Dakshina ordained for the
Horse-sacrifice. No other king will be able to accomplish what the Kuru
king accomplished on that occasion after the manner of Marutta. Accepting
that wealth, the Island-born sage, Krishna, of great learning, gave it
unto the sacrificial priests, dividing it into four parts. Having paid
that wealth as the price of the Earth, Yudhishthira, cleansed of his sins
and assured of Heaven rejoiced with his brothers. The sacrificial
priests, having got that unlimited quantity of wealth, distributed it
among the Brahmanas gladly and according to the desire of each recipient.
The Brahmanas also divided amongst themselves, agreeably to
Yudhishthira's permission, the diverse ornaments of gold that were in the
sacrificial compound, including the triumphal arches, the stakes, the
jars, and diverse kinds of vessels. After the Brahmanas had taken as much
as they desired, the wealth that remained was taken away by Kshatriyas
and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified
with presents by king Yudhishthira of great intelligence, the Brahmanas,
filled with joy, returned to their respective abodes. The holy and
illustrious Vyasa respectfully presented his own share, which was very
large, of that gold unto Kunti. Receiving that gift of affection from her
father-in-law, Pritha became glad of heart and devoted it to the
accomplishment of diverge acts of merit. King Yudhishthira, having bathed
at the conclusion of his sacrifice and become cleansed of all his sins,
shone in the midst of his brothers, honoured by all, like the chief of
the celestials in the midst of the denizens of Heaven. The sons of Pandu,
surrounded by the assembled kings, looked as beautiful, O king, as the
planets in the midst of the stars. Unto those kings they made presents of
various jewels and gems, and elephants and horses and ornaments of gold,
and female slaves and cloths and large measures of gold. Indeed, Pritha's
son by distributing that untold wealth among the invited monarchs, shone,
O king, like Vaisravana, the lord of treasures. Summoning next the heroic
king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in
profusion and gave him permission to return home. The son of Pandu, for
gratifying his sister Dussala, established her infant grandson in his
paternal kingdom. The Kuru king Yudhishthira, having a full control over
his senses, then dismissed the assembled kings all of whom had been
properly classed and honoured by him.[212] The illustrious son of Pandu,
that chastiser of foes, then duly worshipped the high-souled Govinda and
Valadeva of great might, and the thousands of other Vrishni heroes having
Pradyumna for their first. Assisted by his brothers, he then dismissed
them for returning to Dwaraka. Even thus was celebrated that sacrifice of
king Yudhishthira the just, which was distinguished by a profuse
abundance of food and wealth and jewels and gems, and oceans of wines of
different kinds. There were lakes whose mire consisted of ghee, and
mountains of food. There were also, O chief of Bharata's race, miry
rivers made of drinks having the six kinds of taste. Of men employed in
making and eating the sweetmeats called Khandavaragas, and of animals
slain for food, there was no end.[213] The vast space abounded with men
inebriated with wine, and with young ladies filled with joy. The
extensive grounds constantly echoed with the sounds of drums and the
blare of conches. With all these, the sacrifice became exceedingly
delightful. 'Let agreeable things be given away,'--'Let agreeable food be
eaten,'--these were the sounds that were repeatedly heard day and night
in that sacrifice. It was like a great festival, full of rejoicing and
contented men. People of diverse realms speak of that sacrifice to this
day. Having showered wealth in torrents, and diverse objects of desire,
and jewels and gems, and drinks of various kinds, the foremost one of
Bharata's race, cleansed of all his sins, and his purpose fulfilled,
entered his capital. '"
"Vaisampayana said, 'Having cooked, according to due rites, the other
excellent animals that were sacrificed, the priests then sacrificed,
agreeably to the injunctions of the scriptures, that steed (which had
wandered over the whole world). After cutting that horse into pieces,
conformably to scriptural directions, they caused Draupadi of great
intelligence, who was possessed of the three requisites of mantras,
things, and devotion, to sit near the divided animal. The Brahmanas then
with cool minds, taking up the marrow of that steed, cooked it duly, O
chief of Bharata's race. King Yudhishthira the just, with all his younger
brothers, then smelled, agreeably to the scriptures, the smoke, capable
of cleansing one from every sin, of the marrow that was thus cooked. The
remaining limbs, O king, of that horse, were poured into the fire by the
sixteen sacrificial priests possessed of great wisdom. Having thus
completed the sacrifice of that monarch, who was endued with the energy
of Sakra himself, the illustrious Vyasa with his disciples eulogised the
king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand
crores of golden nishkas, and unto Vyasa he gave away the whole Earth.
Satyavati's son Vyasa, having accepted the Earth, addressed that foremost
one of Bharata's race, viz., king Yudhishthira the just, and said, 'O
best of kings, the Earth which thou hast given me I return unto thee. Do
thou give me the purchasing value, for Brahmanas are desirous of wealth
(and have no use with the Earth).' The high-souled Yudhishthira of great
intelligence staying with his brothers in the midst of the kings invited
to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in
the scriptures for the great Horse-sacrifice is the Earth. Hence, I have
given away unto the sacrificial priests the Earth conquered by Arjuna. Ye
foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth
among yourselves. Indeed, do you divide the Earth into four parts
according to what is done in the Chaturhotra sacrifice. Ye best of
regenerate ones I do not desire to appropriate what now belongs to the
Brahmanas. Even this, ye learned Brahmanas, has been the intention always
cherished by myself and my brothers.' When the king said these words, his
brothers and Draupadi also said, 'Yes, it is even so.' Great was the
sensation created by this announcement. Then, O Bharata, an invisible
voice was heard in the welkin, saying,--'Excellent, Excellent!' The
murmurs also of crowds of Brahmanas as they spoke arose. The Island-born
Krishna, highly applauding him, once more addressed Yudhishthira, in the
presence of the Brahmanas, saying, 'The Earth has been given by thee to
me. I, however, give her back to thee. Do thou give unto these Brahmanas
gold. Let the Earth be thine.' Then Vasudeva, addressing king
Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by
the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,
along with all his brothers, became glad of soul, and gave away millions
of golden coins, in fact, trebling the Dakshina ordained for the
Horse-sacrifice. No other king will be able to accomplish what the Kuru
king accomplished on that occasion after the manner of Marutta. Accepting
that wealth, the Island-born sage, Krishna, of great learning, gave it
unto the sacrificial priests, dividing it into four parts. Having paid
that wealth as the price of the Earth, Yudhishthira, cleansed of his sins
and assured of Heaven rejoiced with his brothers. The sacrificial
priests, having got that unlimited quantity of wealth, distributed it
among the Brahmanas gladly and according to the desire of each recipient.
The Brahmanas also divided amongst themselves, agreeably to
Yudhishthira's permission, the diverse ornaments of gold that were in the
sacrificial compound, including the triumphal arches, the stakes, the
jars, and diverse kinds of vessels. After the Brahmanas had taken as much
as they desired, the wealth that remained was taken away by Kshatriyas
and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified
with presents by king Yudhishthira of great intelligence, the Brahmanas,
filled with joy, returned to their respective abodes. The holy and
illustrious Vyasa respectfully presented his own share, which was very
large, of that gold unto Kunti. Receiving that gift of affection from her
father-in-law, Pritha became glad of heart and devoted it to the
accomplishment of diverge acts of merit. King Yudhishthira, having bathed
at the conclusion of his sacrifice and become cleansed of all his sins,
shone in the midst of his brothers, honoured by all, like the chief of
the celestials in the midst of the denizens of Heaven. The sons of Pandu,
surrounded by the assembled kings, looked as beautiful, O king, as the
planets in the midst of the stars. Unto those kings they made presents of
various jewels and gems, and elephants and horses and ornaments of gold,
and female slaves and cloths and large measures of gold. Indeed, Pritha's
son by distributing that untold wealth among the invited monarchs, shone,
O king, like Vaisravana, the lord of treasures. Summoning next the heroic
king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in
profusion and gave him permission to return home. The son of Pandu, for
gratifying his sister Dussala, established her infant grandson in his
paternal kingdom. The Kuru king Yudhishthira, having a full control over
his senses, then dismissed the assembled kings all of whom had been
properly classed and honoured by him.[212] The illustrious son of Pandu,
that chastiser of foes, then duly worshipped the high-souled Govinda and
Valadeva of great might, and the thousands of other Vrishni heroes having
Pradyumna for their first. Assisted by his brothers, he then dismissed
them for returning to Dwaraka. Even thus was celebrated that sacrifice of
king Yudhishthira the just, which was distinguished by a profuse
abundance of food and wealth and jewels and gems, and oceans of wines of
different kinds. There were lakes whose mire consisted of ghee, and
mountains of food. There were also, O chief of Bharata's race, miry
rivers made of drinks having the six kinds of taste. Of men employed in
making and eating the sweetmeats called Khandavaragas, and of animals
slain for food, there was no end.[213] The vast space abounded with men
inebriated with wine, and with young ladies filled with joy. The
extensive grounds constantly echoed with the sounds of drums and the
blare of conches. With all these, the sacrifice became exceedingly
delightful. 'Let agreeable things be given away,'--'Let agreeable food be
eaten,'--these were the sounds that were repeatedly heard day and night
in that sacrifice. It was like a great festival, full of rejoicing and
contented men. People of diverse realms speak of that sacrifice to this
day. Having showered wealth in torrents, and diverse objects of desire,
and jewels and gems, and drinks of various kinds, the foremost one of
Bharata's race, cleansed of all his sins, and his purpose fulfilled,
entered his capital. '"
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