1 Rajadharmanusasana 130 556 7:44
| 1 Vaisampayana said, "The sons of Pandu and Vidura performed water rites for their loved ones. Yudhishthira lamented to Narada, 'Though we've won the earth, my heart is heavy with grief. I've caused the death of my kin, including Subhadra's son and Draupadi's sons. I'm consumed by the thought of Karna, my uterine brother, born to Kunti in secret. We didn't know him as our brother, but he knew us. He was slain by Arjuna, and now I regret not knowing him sooner. Oh, Narada, I am tortured by the thought of Karna's death. If only I had known him as my brother, perhaps this war could have been avoided. I am filled with remorse and longing to understand the past.'Narada listened attentively as Yudhishthira shared his sorrow and desire to understand the secrets of Karna's life. Yudhishthira asked Narada to reveal the mysteries surrounding Karna's birth, his curse, and his fate. He longed to know everything, from Karna's earliest days to his final moments on the battlefield. Narada, with his divine wisdom, began to recount the tale of Karna's life, revealing the truth about his birth, his struggles, and his ultimate destiny. As Narada spoke, Yudhishthira listened with rapt attention, his heart heavy with grief, but his spirit seeking solace in the truth." |
| 2 Narada said, "I will tell you, O mighty-armed one, the story of Karna, who was believed to be a Suta's son. In his youth, Karna was envious of the Pandavas and sought to acquire the Brahma weapon from Drona. However, Drona refused to teach him, saying that only a Brahmana or a Kshatriya who had practiced austere penances could wield it. Karna then approached Rama, claiming to be a Brahmana of Bhrigu's race, and acquired all the weapons. He became a favorite of the gods and Gandharvas. He roamed the earth, meeting many celestial beings and acquiring great knowledge. He was a complex character, driven by both noble and selfish motivations. His friendship with Duryodhana was rooted in their shared desire for power and recognition. However, his rivalry with Arjuna was fueled by a deep-seated envy and a need to prove himself. His actions were often impulsive and reckless, leading to both triumphs and tragedies. While wandering on the sea-coast, he inadvertently slew a Brahmana's Homa cow and was cursed by the Brahmana. The curse stated that while fighting Arjuna, the earth would swallow the wheel of his car, and his head would be cut off. Despite this, Karna sought to gratify the Brahmana with offerings, but the curse stood. With a heavy heart, Karna returned to Rama, reflecting on his fate. He knew that his actions had led to his downfall and that he would soon face the consequences. His envy and ambition had driven him to seek power, but ultimately, they would lead to his demise." |
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| 3 Narada said, "Rama, pleased with Karna's strength and devotion, taught him the Brahma weapon. Karna acquired the weapon and lived happily in Bhrigu's retreat, devoting himself to the science of weapons. One day, while Rama slept with his head on Karna's lap, a worm bit Karna's thigh. Fearing to awaken Rama, Karna endured the pain, showing his heroic patience. When Rama awoke, he saw the worm and killed it, saving Karna from further agony. A Rakshasa then appeared, thanking Rama for releasing him from a curse. The Rakshasa had been a Danava who ravished Bhrigu's wife and was cursed to live as a worm. Rama then rebuked Karna, saying, 'No Brahmana could endure such agony. You are not a Brahmana, but a Kshatriya.' Karna confessed, 'I am Karna, son of Radha, a Suta.' Rama replied, 'Since you deceived me for the sake of weapons, the Brahma weapon will not stay with you. You will not be able to recall it when facing a worthy warrior.' Thus, Rama cursed Karna and sent him away, saying, 'Go, you have acted falsely. No Kshatriya will be your equal in battle.'" |
| 4 Narada said, "Karna and Duryodhana attended the self-choice of the Kalinga princess, where many kings gathered, including Sisupala, Jarasandha, and Bhishmaka. The city was filled with opulence, and the kings were adorned with golden Angadas, possessing the splendor of pure gold. When the maiden entered, she passed by Duryodhana, who, intoxicated with pride and relying on Bhishma and Drona, abducted her by force. Karna, armed and riding his car, followed Duryodhana, fending off the pursuing kings with his arrows. He broke their bows and arrows, and many became bowless or fled in fear. Karna's lightness of hands allowed him to afflict the kings, and he vanquished them all. The kings retreated, saying 'Go away', and Duryodhana returned to his city with the maiden, protected by Karna. The people of the city celebrated, and Duryodhana was overjoyed. Karna's prowess was proven, and he became a hero. His fame spread far and wide, and he was revered by all. Duryodhana's pride was satisfied, and he was grateful to Karna for his support. The two friends returned triumphantly, their bond stronger than ever." |
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| 5 Narada said, "King Jarasandha, hearing of Karna's fame, challenged him to single combat, eager to test his skills. They fought fiercely, their weapons clashing, and their strength and valor on full display. They exhausted their arrows and broke their bows and swords, but their determination and courage remained unwavering. They then engaged in bare-handed combat, their bodies locked in a fierce struggle, with Karna nearly defeating Jarasandha. However, Jarasandha was impressed by Karna's prowess and gave him the town of Malini, making him the ruler of both Angas and Champa. Karna's fame grew, and he became known as a tiger among men, a hero of great strength and courage. But he was later deceived by Indra, who begged for his natural armor and earrings, leaving him vulnerable. Cursed by a Brahmana and Rama, and weakened by others, Karna was eventually slain by Arjuna, who obtained celestial weapons from various gods. Though Karna was defeated, he should be remembered as a hero, a warrior of great valor and strength, who fought against overwhelming odds. His story is a testament to his bravery and the complexities of fate, and you should not grieve for him, but rather celebrate his life and legacy." |
| 6 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation, his mind reeling from the revelation about Karna's true identity. Kunti, also grieving and filled with remorse, addressed him, 'Yudhishthira, don't be consumed by sorrow. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, to bring him back to our side, but he was resolute in his enmity towards you. I gave up, and now this affliction has befallen you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this pain. If only I had known, perhaps things would have been different.' He then cursed all women, saying, 'No woman shall keep a secret, for your silence has brought me only sorrow.' The king, remembering his lost loved ones, became anxious and grief-stricken, his heart heavy with regret. Overwhelmed with despair, he was like a fire covered in smoke, his usual radiance dimmed by sorrow. Kunti's words had stirred up his emotions, and he was consumed by grief and regret, wondering what could have been if only things had been different." |
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| 7 Vaisampayana said, "Yudhishthira grieved for Karna, sighing and addressing Arjuna, 'If only we had lived a life of mendicancy, this calamity wouldn't have befallen us. Our foes have prospered, while we've lost everything. Fie on the usages of Kshatriyas and might and valour, which have brought us to this pass. Blessed are forgiveness, self-restraint, and purity. We've fallen into this plight due to covetousness and folly. Beholding our kinsmen slain, our grief is immense. We've borne the weight of existence, deprived of friends and
the objects of life. Like dogs fighting for meat, a great disaster has overtaken us. They that have been slain shouldn't have been slain for the sake of the earth. Filled with envy and hankering for earthly objects, they've repaired to Yama's abode. Practising asceticism and truth, sires wish for sons with prosperity. Alas, since their sons have been slain, their expectations have been rendered fruitless. We are regarded as the cause of destruction, but the fault lies with the sons of Dhritarashtra. Duryodhana's heart was set upon guile, and he couldn't enjoy the fruits of victory. His wickedness and covetousness have brought about this downfall. I am consumed by grief and repentance, and I seek to renounce the world and seek redemption.'" |
| 8 Arjuna spoke, his words grave and important, "Oh, how painful to see you, king, so agitated after achieving such a great feat. Having won the earth, why abandon it? Where has a eunuch or procrastinator ever acquired sovereignty? You slew foes, acquired the earth, and now wish to live in the woods like a mendicant? What will the world say? Poverty is for recluses, not kings. King Nahusha cried fie on poverty, saying it's a state of sinfulness. Wealth brings religious acts, pleasures, heaven, and accessions of wealth. Without wealth, one cannot sustain life. The poor are accused falsely, and wealth brings friends, kinsmen, and recognition. Wealthless, one has neither this world nor the next. Religious acts spring from wealth, like rivers from a mountain. Look at the gods and Danavas - they wish for the slaughter of their kinsmen. The Vedas sanction internecine quarrels, and kings should live reciting the Vedas, acquiring wealth, and performing sacrifices. The wealth of others becomes the means of prosperity, and kings conquer through internecine quarrels. You have a duty to perform a great sacrifice, requiring a vast heap of the earth's produce. If you don't, the sins of the kingdom will be yours. Your subjects will be cleansed and sanctified by beholding the ablutions at the end of the sacrifice. This is the eternal path, its fruits never destroyed. Abandoning it, O king, to what other path would you betake yourself?" |
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| 9 Yudhishthira said, "Arjuna, listen to my words and fix your mind on your inner soul. I shall abandon worldly pleasures and tread the path of the righteous. I shall perform the austerest penances, wander in the forest, and live on fruit and roots. I shall pour libations on the fire, perform ablutions, and thin myself by reduced diet. I shall endure cold, wind, and heat, and emaciate my body by penances. I shall listen to the strains of birds and animals, enjoy the fragrance of trees, and see diverse products of the forest. I shall live a retired life, devoting myself to contemplation, and derive happiness from my own soul. I shall assume the outward form of a blind and deaf idiot, casting off all things dear or hateful. I shall behave equally towards all creatures, restraining my senses, and turning my gaze inwards. I shall go on, casting off pride of soul and body, and earn great ascetic merit. I shall break the bonds of desire and wander over the earth, preserving equability in success and failure. I shall not jeer at anyone, nor shall I frown at anybody. Restraining all my senses, I shall always be of a cheerful face. Without asking anybody about the way, I shall proceed along any route that I may happen to meet with. I shall not think of those pairs of opposites that stand in the way of such a life. If pure food in even a small measure be not obtainable in the first house, I shall get it by going to other houses. I shall wander over the earth, after breaking the bonds of desire." |
| 10 Bhimasena said, "Your understanding, O king, has become blind to the truth. If you renounce your duties, then our destruction of the Dhartarashtras was unnecessary. Forgiveness and compassion are not exclusive to non-Kshatriyas. We would have lived by mendicancy if we knew that was your intention. This battle would not have occurred, and we would not have slain our enemies. Wise men have declared that those who stand in the way of sovereignty should be slain. We have slain our enemies and should now rightfully govern the earth. Our refusal to do so is like a person who digs a well but stops before obtaining water. We are capable of great things, yet we follow you, our eldest brother, who seems to be of feeble understanding. We are the refuge of the helpless, yet we act as if we are powerless. Renunciation is not suitable for Kshatriyas, especially in times of prosperity. It is only suitable for those overcome with decrepitude or defeated by foes. Let us not censure our duties as Kshatriyas, but rather follow our natural order and perform our actions. We should not lead a life of renunciation like a eunuch, but rather live a life of action and prowess. Those who are capable of supporting life by their own exertions should not lead a hypocritical life of renunciation. We should acquire religious merit by other means, not by renouncing our duties as Kshatriyas." |
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| 11 Arjuna said, "A story is told of some ascetics who abandoned their homes to live in the woods, thinking it was virtuous. They were mistaken and ignorant of the true meaning of sacrifice. Indra, disguised as a golden bird, saw their error and decided to guide them. He told them that living on remnants of sacrifices was truly meritorious and that the domestic mode of life was superior. He explained that sacrifices and penances were essential and that leading a life of domesticity was the highest asceticism. The ascetics were surprised and humbled by the bird's words. They realized their mistake and the value of living a life of action and duty. They abandoned renunciation and took up a life of domesticity, performing sacrifices and penances as prescribed. The bird's words had a profound impact on them, and they understood the importance of living a life of service and duty. Therefore, O king, rule the world with wisdom and righteousness, now that you are free from foes. Follow the path of action and duty, and do not be swayed by the mistaken idea of renunciation." |
| 12 Nakula said, "The gods themselves depend on the fruits of action, and the Pitris support life by rain, observing the ordinances declared in the Vedas. Those who reject the declaration of the Vedas, which inculcate action, are downright atheists. The domestic mode of life is superior, and a true renouncer is one who gives away righteously acquired wealth and restrains their soul. A mendicant who observes vows and studies the Vedas is also a renouncer. Domesticity contains both heaven and pleasure, and is the way of great Rishis and the refuge of all persons conversant with the ways of the world. A person who betakes themselves to this mode of life, abandoning desire, is a real renouncer. Acts done from vanity are unproductive, while those done from renunciation bear abundant fruit. Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness are virtues recommended by Rishis. In domesticity, one can attain the threefold aims of life - dharma, artha, and kama. A renouncer who adheres to this mode of life will not encounter ruin either in this world or the next. The Lord created creatures to adore him through sacrifices, and creepers, trees, and animals were created for this purpose. Not performing sacrifices leads to sin, and a king who doesn't protect his subjects incurs sin. Therefore, O king, perform sacrifices and give away wealth to Brahmanas, and protect your subjects." |
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| 13 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our foes have the religious merit and happiness that comes from external renunciation but internal covetousness. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is Death itself, while 'not mine' is eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is not subject to destruction, then killing is not possible. If the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path trodden by the righteous, I drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but remains attached to earthly things lives within Death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. Thou art my sire, protector, brother, and preceptor, so forgive my incoherent utterances in sorrow. I speak from a heart full of grief and a mind full of doubt. Oh, king, thou art the guide of all, and I am but a humble seeker of truth. I seek refuge in thee, for thou art the embodiment of wisdom and virtue. Guide me on the path of righteousness, and help me to attain true knowledge and understanding." |
| 14 Draupadi said, "O Yudhishthira, why do you not gladden your brothers who are crying and drying their palates like chatakas? You had promised them victory and happiness, but now you seem to be depressed. A Kshatriya without the rod of chastisement can never shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties are to restrain the wicked, cherish the honest, and never retreat from battle. You have acquired the earth through might, not study or gift. You have swayed many regions and defeated strong enemies. Why is your soul not gratified? Your brothers are like celestials, capable of resisting foes. I am blessed to have all of you as my husbands. Do not disregard my words and those of your brothers. Abandoning the earth, you invite adversity and danger. Protect your subjects righteously and govern the earth with mountains, forests, and islands. Do not be cheerless, adore the gods, fight your foes, and make gifts to Brahmanas. Remember, you had said that you would slay Duryodhana and enjoy the earth. You had said that you would perform great sacrifices and enjoy the wealth of the earth. Why, then, do you now seem to be so depressed? Arise, O king, and enjoy the earth. Do not let your brothers and me suffer anymore." |
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| 15 Arjuna said, "The rod of chastisement governs all subjects and protects them. It is righteousness itself and protects profit and virtue. Without chastisement, people would sink into darkness and hell. Even Brahmanas, who are supposed to be self-restrained, cannot support life without killing creatures. The universe is food for living creatures, and this has been ordained by the gods. The policy of chastisement is necessary to uphold creatures and distinguish good from bad. Without it, ravens and beasts of prey would devour all. Chastisement inspires fear and makes people observe rules and restraints. It is the root of everything and upon it rests heaven and this world. If the rod of chastisement were not uplifted, sin, deception, and wickedness would prevail. Our duty is to enjoy the kingdom and perform sacrifices. Duties have been declared for maintaining the relations of the world. There is no act that is wholly meritorious or wholly wicked. Slaying foes and protecting friends is not a sin. The inner soul of every creature is incapable of being slain, and creatures enter successive bodies, abandoning worn-out forms. We must follow the ancient customs of men and practise righteousness. We must perform sacrifices, give alms, protect our subjects, and slay our foes. Let us not be cheerless, for chastisement is the root of everything." |
| 16 Bhimasena said, "O monarch, thou art conversant with all duties, but thy faculties are stupefied, endangering everything. I implore thee to assume sovereignty. There are two kinds of diseases, physical and mental, and each springs from the other. Mental diseases can be checked by remedies like joy and grief. Thou shouldst not be sad in bliss or glad in woe. Destiny is all-powerful, but thou shouldst recollect the past woes, like Krishna's humiliation, our expulsion, and the battles fought. A fierce battle with thy mind is before thee, to conquer thy foes. If thou givest up, thou shalt have to fight again in another body. Win this battle, disregard thy body, and conquer thy mind's foe. Ascertain the right and wrong paths, follow thy sire's course, and govern thy kingdom. By good luck, Duryodhana is slain, and thou hast attained the condition of Draupadi's locks. Perform the horse-sacrifice with rites and presents. We are thy servants, O son of Pritha, as is Vasudeva of great energy. Thou art the ruler of the world, conversant with all branches of knowledge. Nothing is unknown to thee. I will indicate the reasons in favor of thy assuming sovereignty. Listen to me with undivided attention. Thou shouldst not forget the woes inflicted by Jatasura, the battle with Chitrasena, and the distress suffered at the hands of the Sindhu king. Thou shouldst not forget the kick received by Draupadi from Kichaka while we were living in concealment." |
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| 17 Yudhishthira said, "You covet sovereignty due to discontent, attachment, and folly. Strive for tranquility and happiness by prevailing over desire and grief. The desire for kingdom is unending and cannot be fulfilled. Conquer your stomach's desires first, and then you can conquer the earth. Renunciation is the key to permanent good. Kings who seek earthly possessions can never be content. Those who renounce enjoyments and practice penances attain beatitude. The acquisition and preservation of kingdom involve both righteousness and
unrighteousness. Free yourself from burdens and adopt renunciation. They who have given up desire and enjoyment never grieve. There are two paths: the path of the Pitris and the path of the gods. Casting off desires, one attains the highest end. Janaka's verse says, 'My treasures are immense, yet I have nothing!' A person with knowledge and understanding sees things differently. He who is acquainted with the words of the learned succeeds in obtaining great honors. When one sees creatures as diversified emanations from the same essence, one attains Brahma. Those who reach this state attain supreme bliss, not those without knowledge or understanding. The wise ones who have attained Brahma see the world as a mere illusion, a dream. They are not attached to worldly things and are free from desire and grief. They are the true seekers of truth and have attained the ultimate goal." |
| 18 Arjuna said, "In the old history of the ruler of the Videhas, King Janaka's spouse had said to him, 'Why have you adopted a life of mendicancy, abandoning your kingdom? A handful of barley cannot be proper for you. Your resolution tallies not with your acts. You were the supporter of thousands of Brahmanas, how can you beg from them now? You have cast off your prosperity, and your mother and wife are helpless. You have neither this world nor the other. Why lead a life of wandering mendicancy? If you can act up to your resolution, then who am I to you, and what can be your grace to me? If you beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor may adopt renunciation. But he who imitates those men by abandoning palatial mansions acts improperly. One always accepts gifts, another always makes gifts. Who is superior? If a gift is made to one who always accepts gifts, that gift becomes bootless. The food that is given by a charitable person is the sure support of the pious. If the king does not give, where will the pious go? They who have food are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power.'" |
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| 19 Yudhishthira said, "I am familiar with the Vedas and scriptures leading to Brahma. The Vedas contain conflicting precepts, and the scriptures are confounding. I understand the truth in the Mantras, but you, Arjuna, are only skilled in weapons and heroic practices. You don't truly understand the scriptures. Your words, driven by fraternal affection, are fitting, but you shouldn't doubt my intelligence. You excel in battle and diverse acts, but not in understanding the subtleties of the scriptures. Renunciation and knowledge of Brahma are superior to wealth. Righteous men devote themselves to ascetic penances and Vedic study. The Rishis have achieved eternal regions through penances. Others, with tranquil souls, have attained heaven through renunciation and Vedic study. The path to salvation is indescribable, but Yoga is the best means to achieve it. Learned men often misinterpret the scriptures, failing to find the truth. The Soul, subtle and inexpressible, revolves in a cycle of rebirths. One can become perfectly independent and happy by advancing the Soul and restraining desires. Why, then, do you applaud wealth, which is full of calamity? Men of old, conversant with the scriptures, regarded renunciation and knowledge as superior. Fools deny the existence of the Soul, and travel the earth, deprecating the true doctrine of emancipation. It's difficult for them to understand the truth. Only those acquainted with truth can obtain Brahma through asceticism and intelligence, and achieve great happiness through renunciation." |
| 20 Devasthana said, "Phalguna believes wealth is supreme, but I will discourse on this. Four modes of life are indicated in the Vedas: perform great sacrifices with profuse presents, O king. Even ascetics are addicted to action. The Vaikhanasas preach that not seeking wealth is superior, but I think that incurs faults. Men collect things for sacrifice due to Vedic ordinance. Giving wealth to the undeserving incurs the sin of killing a foetus. Charity requires discernment, and one must differentiate between the deserving and undeserving. The Supreme Ordainer created wealth for sacrifice and men to manage it. Therefore, apply wealth to sacrifice, and pleasure will follow as a natural consequence. Indra surpassed gods through diverse sacrifices and became chief. Mahadeva, by self-sacrifice, became the first of gods. King Marutta vanquished Sakra with his wealth, and Harischandra earned merit and happiness through sacrifice. He, a man, vanquished Sakra with his wealth. So, apply everything to sacrifice. Sacrifice is the root of all happiness, and wealth is the means to achieve it. By performing sacrifices, one can surpass even the gods and attain great merit and happiness." |
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| 21 Devasthana said, "Vrihaspati told Indra that contentment is the highest heaven and bliss. When one conquers desires and fears, they behold their soul. One who seeks no injury and cherishes no desire attains Brahma. Creatures obtain fruits according to their religion. Some praise peacefulness, exertion, contemplation, or a combination. Some praise sacrifice, renunciation, or gifts. The learned conclude that not injuring any creature is the best religion. Abstention from injury, truthfulness, justice, compassion, and self-restraint are key. A Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. They should restrain their senses, be compassionate, and subsist on the remains of sacrificial feasts. They should engage in restraining the wicked and cherishing the righteous, and transmit their crown to their son before retiring to the woods. Final emancipation is difficult, but those who adopt duties, practise charity and ascetic penances, and are compassionate, attain a high end. The Rudras, Vasus, Adityas, Sadhyas, and kings adopt this religion and attain heaven through their acts. They live in silent meditation, abandoning everything, and observe their duties with care." |
| 22 Vaisampayana said, "Arjuna addressed Yudhishthira, saying, 'O king, having obtained sovereignty and conquered foes, why do you grieve? Death in battle is meritorious for Kshatriyas, and penances and renunciation are for Brahmanas. Kshatriyas should perish by weapons in battle, as it is laid down in the ordinance. Even a Brahmana living as a Kshatriya is not censurable, as Kshatriyas sprang from Brahmanas. Renunciation, sacrifice, and dependence on others are not for Kshatriyas, who are exceedingly fierce and connected with the use of weapons. You are wise and skilled in all acts, and acquainted with all duties, so cast off cheerlessness and engage in action. A Kshatriya's heart is hard as thunder, and you have conquered your foes and acquired empire without a thorn in its side. Conquer your soul, O ruler of men, and perform sacrifices and charity with profuse presents. Indra, a Brahmana, became a Kshatriya and battled his sinful kinsfolk for eight hundred and ten times, obtaining chiefship of the gods. Perform sacrifices like Indra and free yourself from fever. Do not grieve for the past, as the slain have attained the highest end, sanctified by weapons and the Kshatriya religion. Destiny is incapable of being resisted, so rise and act, O tiger among kings!'" |
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| 23 Vyasa said, "Arjuna's words are true, Yudhishthira. The highest religion depends on domestic duties. You know all duties, so practice them. A life of retirement in the woods is not for you. Support the gods, ancestors, guests, and servants, who depend on householders. The duties of domesticity are difficult, but you must bear the burden of your ancestral kingdom. I will tell you the duties of Kshatriyas, which include sacrifice, learning, exertion, and wielding the rod of punishment. Strength and chastisement are essential for Kshatriyas. Vrihaspati said, 'A king inclined to peace and a Brahmana attached to domesticity are like a snake devouring a mouse.' King Sudyumna obtained success by wielding the rod of chastisement.
Yudhishthira asked about Sudyumna's history, and Vyasa told the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita's hands were cut off, but he was pardoned and his hands were restored through his brother Sankha's penances. This story illustrates the duty of Kshatriyas to wield the rod of chastisement and rule their subjects. Vyasa continued, "Thus, King Sudyumna became eminent and obtained the highest success like Daksha himself. This is the duty of Kshatriyas, to rule their subjects and wield the rod of chastisement. Any other path would be wrong for them. Do not grieve, Yudhishthira, and listen to your brother's beneficial words." |
| 24 Vaisampayana said, "Krishna-Dwaipayana told Yudhishthira, 'Rule the earth like Yayati, son of Nahusha. Enjoy happiness after performing sacrifices and repaying debts to the gods, Pitris, and beggars. Perform Sarvamedha and Aswamedha sacrifices and install your brothers in great sacrifices. Protect your subjects, especially Brahmanas and the virtuous. By transgressing scriptures, one incurs sin, while obeying them brings fearlessness. A king who fails to protect his kingdom incurs sin. Brave men, the respectable, and the virtuous should be protected. Do not repose confidence in one individual, and protect your subjects from robbers and sin. If you fail to protect, sin stains you.
I will tell you the story of Hayagriva, an ancient king who protected his kingdom, performed sacrifices, and won heaven. He was a heroic king who defeated many foes, but was eventually slain in battle. Despite this, he achieved great fame and now enjoys bliss in heaven. His life was a sacrifice, with his bow as the stake and his sword as the ladle. He poured his life-breaths as libations and achieved freedom from sin. Having protected his kingdom and performed sacrifices, he won the regions of the gods. His life was worthy of every praise, and learned men applaud it. He won heaven and acquired the regions reserved for heroes, and became crowned with success.'" |
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| 25 Vaisampayana said, "Yudhishthira was grief-stricken, but Vyasa told him that no one can acquire anything by their own acts, and that Time is the means of acquisition. Vyasa said that everything happens in its time, and that no one can change the course of events. He told Yudhishthira not to grieve, as grief only increases with indulgence. Vyasa said that the wise do not get deluded by sorrow or happiness, and that one should abandon both to attain eternal happiness. He advised Yudhishthira to bear whatever comes with an unaffected heart, and to cast off things that cause sorrow.
Vyasa also said that a king's duty is to govern with intelligence, perform sacrifices, and protect his kingdom, and that by doing so, he will sport in the region of the gods after death. He also said that a king's conduct should be applauded by his people, even after his death. Vyasa further explained that all creatures suffer destruction due to the irresistible course of Time, and that one should not be attached to earthly things. He told Yudhishthira to be wise and not indulge in grief, as it only leads to more sorrow. By following Vyasa's advice, Yudhishthira could find peace and happiness, and ultimately attain eternal bliss." |
| 26 Vaisampayana said, "Yudhishthira told Arjuna that wealth is not the only means to happiness and heaven. Many have achieved success through sacrifice, Vedic study, and penances. One should regard Rishis and those devoted to true knowledge as virtuous. Our acts depend on those who acquire true knowledge. Many have gone to heaven through Vedic study and sacrifices. Contentment is key to happiness, and controlling wrath and joy leads to success. The northern path is travelled by those devoted to Yoga penances, and the southern path by those who perform Vedic acts. One attains Brahma when free from fear, desire, and hate. Yudhishthira advised Arjuna to withdraw desires and control pride and folly to attain salvation.
He also cautioned that wealth can lead to faults and sin, and it's better to abandon desire for wealth. Wealth should be applied to sacrifices, not spent on desires. One should give wealth to deserving people, not undeserving ones. Yudhishthira emphasized that true happiness comes from contentment, not wealth. He encouraged Arjuna to seek knowledge and virtue, rather than wealth and material possessions. By doing so, Arjuna can achieve true happiness and salvation." |
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| 27 Yudhishthira lamented, "I am consumed by grief and guilt for slaying my kin, including Abhimanyu, Dhrishtadyumna, and Drona. I am a covetous sinner, exterminator of my own race. I deceived Drona about his son's death, and caused Karna's demise. I am like one who commits infanticide. I cannot bear to look at Arjuna or Krishna. I am a great offender, sinner, and destroyer of the earth. I will fast unto death, as I am unfit to live.
Vyasa intervened, saying, "This cannot be! You must not indulge in
such grief. It is all destiny. Union ends in dissolution, life ends in death. Labour with skill leads to happiness, while idleness ends in misery. Friends cannot bring happiness, nor foes inflict misery. Wisdom does not bring wealth, nor wealth bring happiness. You were created to work, and success comes from work. You are not fit to avoid work." |
| 28 Vyasa said, "In this connection, I cite the old story of Asma's discourse. Janaka, filled with sorrow, questioned Asma, 'How should a man desirous of his own good behave upon occasions of joy and grief?' Asma said, 'Joys and griefs attach themselves to a man's body. Whichever overtakes him, robs him of his reason. A king should apply remedies for alleviating the sorrows of his subjects. The causes of mental sorrow are delusion and distress. No third cause exists. Decrepitude and death devour all creatures. No man can escape them. Happiness and misery arise from what has been pre-ordained. Seats, beds, vehicles, prosperity, and objects of enjoyment come and go according to Time's course. The evils caused by disease, fire, and death overtake a man according to Destiny. Neither medicines nor incantations can rescue one assailed by decrepitude or death. Union with dear ones is transitory. Men of knowledge behold the next world. One desirous of knowledge should have faith and perform religious duties. The world is sinking on the ocean of Time. No one understands this. Our union with wives and kinsfolk is like that of travelers at an inn. Life and its environments are constantly revolving like a wheel. The companionship of those that are dear is transitory. One cannot obtain a lasting companionship with anyone. One cannot obtain such companionship even with one's own body. How then can it be had with anyone else? Casting off all anxiety of heart, one should pay court to heaven, this world, and one's own soul.'" |
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| 29 Vyasa said, "Asma's discourse teaches, joys and griefs attach, robbing reason. Decrepitude and death devour all, happiness and misery arise from destiny. Union with dear ones is transitory, like travelers at an inn. Men of knowledge behold the next world, but few understand. Our lives revolve like a wheel, companionship is fleeting. We cannot retain our bodies, how can we retain others? Casting off anxiety, pay court to heaven, earth, and your soul. The world sinks in the ocean of Time, few understand. Asma's discourse frees us from grief, Janaka found peace, and so can you, Yudhishthira. Rise, cast off grief, and enjoy the earth you've won. Remember, life is short, and youth is fleeting. Our actions determine our fate, and our character is our true wealth. The wise do not grieve for the dead or the living. They know that life is a journey, and we are all travelers. Do not be attached to worldly things, for they are like a dream. Seek knowledge, seek wisdom, and seek the truth. That is the path to true happiness and true freedom." |
| 30 Yudhishthira asked about Suvarnashthivin, Srinjaya's son, who died in infancy. Krishna replied, "Narada and Parvata, two Rishis, wandered the earth, subsisting on human food. They entered into a compact to disclose their wishes to each other, but Narada violated it by concealing his love for Srinjaya's daughter, Sukumari. Parvata cursed Narada to become an ape, and Narada cursed Parvata to not succeed in going to heaven. The curses were later lifted, and Narada married Sukumari. Though she saw him as an ape at first, she dedicated her love to him. The two Rishis freed each other from their curses, and Parvata assured Sukumari that her husband was indeed Narada. Narada, himself an actor in this matter, is here and can tell you everything that happened.
"Narada and Parvata were like two infuriated elephants, cursing each other in rage. But later, they freed each other from their curses, showing that even the wise can be overcome by passion, but also that they can forgive and restore each other. Sukumari, too, showed her devotion to her husband, despite his appearance. This story shows the power of love and forgiveness, and how even the strongest curses can be lifted." |
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| 31 Vaisampayana said, "Yudhishthira asked Narada about the child whose excreta were gold. Narada replied, 'Parvata and I went to King Srinjaya's abode, where we were honored and gratified. Before departing, Parvata asked the king to solicit a boon. Srinjaya desired a heroic son with great energy, long life, and splendor equal to Indra's. Parvata granted the boon but warned that the child would not be long-lived. The child, Suvarnashthivin, was born and grew up, but Indra feared humiliation and sent a celestial weapon to slay the prince. The prince was killed by a tiger, but I revived him with Indra's permission. He ascended the throne, ruled for 1100 years, and performed many great sacrifices. He eventually went the way of all nature, leaving behind many sons who multiplied the race.
"Narada continued, 'The king was filled with joy at the birth of his son, but his happiness was short-lived. The prince's death was a severe blow, but I revived him, and he went on to rule the kingdom wisely. His story is a testament to the power of fate and the will of the gods. Even though Indra feared humiliation, he ultimately granted permission for the prince's revival. The story also highlights the importance of sacrifice and the performance of one's duties, as exemplified by Suvarnashthivin's many great sacrifices.'" |
| 32 Vaisampayana said, 'Vyasa spoke to Yudhishthira, who was overcome with grief. "A king's duty is to protect his subjects, and penances are a duty for Brahmanas. A Kshatriya must protect all persons in respect of their duties. Those who transgress wholesome restraints must be chastised. You have followed your ancestors' footsteps and slain the Kauravas, who were trespassers against morality. Why do you grieve?"
Yudhishthira replied, "I have caused many deaths for the sake of the kingdom, and those deeds haunt me."
Vyasa said, "Is the Supreme Being the doer, or is man the doer? If man does all acts, good or bad, being urged by the Supreme Being, then the fruits of those acts should attach to the Supreme Being. If a person cuts down a tree, it is the person who incurs the sin, not the axe. If Destiny be the result of former lives, then no sin can attach to one in this life. Attend to the scriptures, which say kings should stand with the rod of chastisement uplifted. Avoid evil acts and perform expiatory acts for evil deeds.'" |
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| 35 Yudhishthira inquires about the acts that require expiation and the means to be freed from sin. Vyasa elaborates that omitting ordained acts, doing interdicted ones, and behaving deceitfully require expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, violating a vow, and humiliating a Brahmana. Vyasa also mentions acts that should not be done, such as rejecting one's creed, practicing another's, and selling forbidden substances.
Vyasa notes that some acts may be justified in certain circumstances, like killing a Brahmana who has fallen away from their duties or violates the bed of their preceptor. He explains that expiation can be made through various means, including regenerating ceremonies, libations of clarified butter, and gifts to deserving Brahmanas. Vyasa emphasizes that one should not be stained by sin if they act with a pure heart and follow the authority of the Vedas.
Vyasa also provides exceptions to certain rules, such as when a Brahmana may take up arms in self-defense or when a person may speak a falsehood to save a life. He highlights the importance of understanding the nuances of dharma and the circumstances that may justify certain actions. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption." |
| 36 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiations for different sins, including killing a Brahmana, adultery, theft, and violating a vow. These expiations include acts such as subsisting on one meal a day, making a round of mendicancy, casting off malice, and giving away wealth to deserving persons. Vyasa also notes that women can be cleansed of sins through regulated life, chaturmasya vow, and menstrual course.
Vyasa emphasizes that a Brahmana should acquire and practise virtue, and that the heaviness or lightness of sins should be determined according to one's varna. He explains that there are different levels of sin, including grave and trivial ones, and that there is expiation for every sin except highly heinous ones. Vyasa encourages Yudhishthira to achieve righteous acts and abstain from unrighteous ones to enhance his weal.
Vyasa also reminds Yudhishthira that he has slain his foes in the discharge of his duties as a king and for the protection of his life-breath and inheritance, and that he should not regard himself as sinful. However, if Yudhishthira still feels that he has committed sin, Vyasa advises him to perform expiation. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption." |
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| 37 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa cites Manu's discourse to ascetics, explaining that certain acts and objects are cleansing, such as silent recitation, fasts, and knowledge of self. He lists characteristics of virtue, including refusal to appropriate what is not given, gift, study, penance, and abstention from injury. Manu notes that virtue and sin can be relative, and that consequences of actions can be good or bad.
Manu advises against eating certain foods, including those offered to the dead, and against accepting gifts from unworthy individuals. He lists unacceptable recipients of gifts, including unchaste women, washermen, and gamblers. Manu emphasizes the importance of making gifts with a pure heart and to worthy individuals, and notes that improper gifts and acceptance can have evil consequences. He also stresses the importance of studying the Vedas and performing penances, and warns against the consequences of not doing so.
Manu's discourse provides guidance on how to live a virtuous life, and emphasizes the importance of making conscious choices in one's actions and behaviors. He encourages the ascetics to lead a life of self-reflection, self-control, and self-purification, and to strive for spiritual growth and development. By following Manu's teachings, one can achieve spiritual liberation and attain a state of supreme bliss." |
| 38 Yudhishthira, still grappling with the weight of his actions, seeks guidance from Vyasa on the duties of kings and the four orders. Vyasa, wise and knowing, directs Yudhishthira to Bhishma, the venerable grandsire of the Kurus, who possesses universal knowledge and is conversant with all duties. However, Yudhishthira is hesitant to approach Bhishma, feeling guilt and shame for
his role in Bhishma's death.
Vasudeva, sensing Yudhishthira's turmoil, encourages him to seek Bhishma's counsel, reminding him of the importance of duty and morality. Yudhishthira, surrounded by Krishna, Vyasa, and others, eventually agrees, and the group sets out to enter the city. The procession is grand, with Yudhishthira offering worship to the gods and Brahmanas, and his brothers and companions following close behind.
As they make their way through the city, the streets are adorned with festoons of flowers, banners, and perfumed incense. New metallic jars full of water and beautiful maidens line the route, adding to the splendor of the occasion. Yudhishthira, still grappling with his emotions, is met with sweet speeches and adoration from the citizens, who hail him as their king.
Despite the grandeur of the procession, Yudhishthira's heart remains heavy, and he knows that he must seek Bhishma's guidance to find peace and redemption. With a deep breath, he prepares to approach Bhishma, hoping to find the wisdom and counsel he so desperately needs." |
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| 39 As Yudhishthira entered the city, thousands of citizens came out to behold the sight, their faces filled with joy and wonder. The streets were beautiful, with well-adorned mansions and ladies praising the Pandavas, their voices sweet and melodious. The city was filled with a loud uproar of joy and shouts of praise, the sound of drums and conchs echoing through the air.
Yudhishthira entered the palace, worshipped the household gods, and was blessed by the Brahmanas, who offered him gifts and benedictions. He gifted them with sweets, gems, gold, and other articles, showing his gratitude and respect. A loud sound of "This is a blessed day" arose, and the king heard the sweet sound of the Brahmanas' benedictions, their words filled with kindness and compassion.
However, a Rakshasa named Charvaka, disguised as a Brahmana, spoke ill of Yudhishthira, saying he was a wicked king who had slain his kin. The Brahmanas were agitated and made a loud uproar, their faces filled with anger and shame. But soon, they realized Charvaka's true identity and slew him with their spiritual energy, their powers fierce and divine.
The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved, their hearts filled with peace and joy. The city was once again filled with the sound of laughter and music, the Pandavas' victory celebrated by all." |
| 40 Vaisampayana said, "Janardana, with his universal knowledge, addressed king Yudhishthira, who stood there with his brothers, saying, 'In this world, O sire, Brahmanas are always the objects of worship with me. They are gods on earth, having poison in their speech, and are exceedingly easy to gratify.' He then told the story of Charvaka, a Rakshasa who performed austere penances for many years in Vadari, seeking a boon from Brahman. Brahman repeatedly solicited him to ask for a boon, and finally, the Rakshasa requested immunity from fear at the hand of every being in the universe. Brahman granted this boon, but with the limitation that Charvaka must be careful not to offend the Brahmanas.
"Having obtained this boon, the sinful and mighty Rakshasa began to give pain to the gods. The gods, persecuted by his might, assembled together and approached Brahman for help. Brahman replied that he had already arranged for Charvaka's destruction, which would come about through a king named Duryodhana. Charvaka, bound by affection for Duryodhana, would insult the Brahmanas, leading to his downfall through their curse. Janardana said, 'Do not grieve, O king. Your kinsmen died in the observance of Kshatriya duties and have gone to heaven. Attend to your duties now, stay your foes, protect your subjects, and worship the Brahmanas.'" |
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| 41 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, with Satyaki and Vasudeva opposite him, their faces shining with joy. Bhima and Arjuna sat on either side, their strong arms and brave hearts a testament to their unwavering support. Pritha, Sahadeva, and Nakula sat on a white ivory throne, their eyes filled with tears of happiness. Other dignitaries sat on separate seats, adorned with gold and gems, their faces radiant with delight. The subjects brought auspicious articles for the coronation rite, including earth, gold, gems, and other necessary items. Golden jars full of water, flowers, fried paddy, Kusa grass, and sacrificial materials like Sami, Pippala, and Palasa wood were arranged with care. Dhaumya constructed an altar, gradually inclining towards the east and north, and began the ceremony, pouring libations of clarified butter with proper mantras. Yudhishthira and Krishna were seated on a tiger-skin covered seat, called Sarvatobhadra, their feet firm and their hearts full of joy. The priest poured sanctified water from a conch upon Yudhishthira's head, and the royal sage Dhritarashtra and subjects did the same, their voices filled with blessings and praise." |
| 42 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are truly favored that you describe us so highly, both in terms of our merits and our accomplishments. However, our duty is to serve King Dhritarashtra, our father and god, who has always been our lord and protector. I request you to show him the same obedience and respect as before, for he is the rightful king of this land. I live for him alone, and my great duty is to serve him in every respect with watchfulness.'
He then dismissed the citizens and appointed his brothers to various positions, utilizing their unique skills and strengths. Bhimasena was appointed as Yuvaraja, Vidura as his trusted advisor, Sanjaya as director of finances, Nakula as registrar of the forces, Phalguna to resist hostile forces and protect the kingdom, and Dhaumya to attend to religious rites and ensure the spiritual well-being of the kingdom. Sahadeva was appointed to remain by his side, as his loyal companion and confidant.
He commanded Vidura and Yuyutsu to attend to King Dhritarashtra's wishes and to manage the citizens and provinces with his permission, ensuring a smooth transition of power and a continuation of the kingdom's prosperity." |
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| 43 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife. The king also performed the Sraddha rites for other kings who fell in battle, and founded houses, wells, and tanks in their names. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects. Yudhishthira honored Dhritarashtra, Gandhari, Vidura, and other Kauravas, and protected the ladies who lost their husbands and sons. He showed kindness to the destitute, blind, and helpless, giving them food, clothes, and shelter. Freed from foes and having conquered the Earth, king Yudhishthira enjoyed great happiness.
He gave away wealth and gems for the benefit of his friends and kinsmen, gratifying thousands of Brahmanas. The king's compassion extended to all, and he protected his subjects religiously, showing due honor to those who deserved it. His great happiness came from his good deeds and his conquest of the Earth." |
| 44 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are One, yet known as Vibhu and Damodara. You are the grinder of hostile hosts and the Being that pervades every form in the universe.
You are fierce, the generalissimo in battle, the Truth, and the giver of food. You are the Brahmana of pure blood and the celestial generalissimo. You are great, walking on high, and the mountains. You are the Ocean, without attributes, and take human forms on earth. You are the Emperor, Virat, and Swarat. You are the Chief of the celestials and the cause of the Universe. You are Almighty, existence in every form, and without form. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches." |
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| 45 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed all his subjects, who had gathered to celebrate the victorious return of the Pandavas. He then turned to his brothers, who had suffered immense hardships and injuries during the great battle. 'Your bodies have been mangled with diverse kinds of weapons, and your hearts have been scorched by grief and anger,' he said, his voice filled with empathy. 'Through my fault, you have had to endure the miseries of an exile in the forests, like common men. Now, in delight and happy ease, enjoy this victory that you have won.'
The king then assigned to each of his brothers a magnificent palace, adorned with gems and gold, and teeming with attendants and beautiful women. Bhima, the mighty-armed, obtained the palace of Duryodhana, while Arjuna received the palace of Dussasana. Nakula, who had been emaciated by the hardships of their forest life, was given the palace of Durmarshana, which was even more exquisite than the others. Sahadeva, the youngest of the brothers, was assigned the palace of Durmukha, which was a veritable mansion of delights.
After a restful night, the princes presented themselves before King Yudhishthira, their hearts full of joy and gratitude. They were ready to begin their new life, free from the struggles and hardships of their past." |
| 46 Janamejaya requested Vaisampayana to narrate the subsequent events following Yudhishthira's ascension to the throne. Vaisampayana began by describing Yudhishthira's benevolent reign, where he appointed each of the four orders of men to their respective duties, ensuring harmony and prosperity. He generously rewarded his priests, servants, and guests, showcasing his gratitude and compassion. Yudhishthira honored Vidura, recognizing his wisdom and guidance, and paid due respect to Dhritarashtra and Gandhari, restoring peace to his kingdom.
With his kingdom flourishing, Yudhishthira approached Krishna, the supreme master of the three worlds, with joined hands and a reverential heart. Krishna, radiant in his yellow robes and celestial ornaments, sat on a golden sofa, his bosom adorned with the Kaustubha gem. Yudhishthira addressed Krishna with sweet words, inquiring about his well-being and expressing profound gratitude for his grace, which had enabled them to triumph over their enemies and regain their kingdom.
Yudhishthira's words were filled with sincerity and devotion, acknowledging Krishna's divine presence and guidance. However, Krishna remained silent, lost in meditation, his eyes fixed on the infinite. The air was filled with anticipation, as Yudhishthira awaited Krishna's response, eager to hear his words of wisdom and guidance." |
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| 47 Yudhishthira, with a curious mind, approached Krishna, who was deeply engrossed in meditation, and humbly asked, 'O Lord, what is the reason for your abstraction? Your thoughts seem to be far away, and your mind appears to be concentrated on something profound.'
Krishna, with a gentle smile, slowly opened his eyes and replied, 'O Yudhishthira, my mind was indeed wandering, thinking of the great Bhishma, who lies on a bed of arrows, his body battered and bruised, yet his spirit unbroken.'
Yudhishthira listened intently as Krishna praised Bhishma's extraordinary prowess, his unwavering dedication to duty, and his profound knowledge of the sciences. Krishna spoke of Bhishma's remarkable achievements, his unshakeable resolve, and his unrelenting passion for justice.
Krishna then urged Yudhishthira to seek Bhishma's counsel, saying, 'O King, when Bhishma departs from this world, he will take with him a treasure
trove of knowledge. It is essential that you approach him and ask about the mysteries of life, the secrets of the universe, and the path to salvation.'
Yudhishthira, with a sense of reverence, agreed to Krishna's suggestion and requested him to accompany him to Bhishma's side. Krishna, with a nod, ordered his chariot to be prepared, and Daruka, his loyal charioteer, swiftly complied. The chariot, adorned with gold and precious jewels, was yoked with steeds as fleet as thought, and the two set off towards Bhishma's abode." |
| 48 Janamejaya asked Vaisampayana, 'How did Bhishma, the grandsire of the Bharatas, who lay on a bed of arrows, cast off his body and what kind of Yoga did he adopt?' Vaisampayana replied, 'Listen, O king, with a pure heart and concentrated attention, as to how the high-souled Bhishma cast off his body.'
As the Sun entered its northerly course, Bhishma, with concentrated attention, caused his soul to enter his soul and cast off his body. Surrounded by many foremost Brahmanas, that hero, his body pierced with innumerable arrows, blazed forth in great beauty like Surya himself with his innumerable rays.
Bhishma thought of Krishna in mind, word, and act, and hymned his praise. He sought Krishna's refuge, calling him the universal Soul and Lord of all creatures, without beginning or end, and the highest of the high. Bhishma praised Krishna as the creator of everything, the slayer of Madhu, and the master of Yoga.
He described Krishna as beyond the ken of the senses and understanding, and as the Supreme Being of irresistible force. Bhishma adored Krishna as the soul of the Sun, the chief of the regenerate ones, and the slayer of Asuras. He praised Krishna's various forms and attributes, including his role as the creator and destroyer of the universe.
Bhishma sought Krishna's protection and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and departed. The Brahmanas adored Bhishma and Krishna, and the latter rose from his seat and ascended his chariot, accompanied by Satyaki, Yudhishthira, and others. As they proceeded, the earth trembled with the rattle of their chariot-wheels. Bhishma, with a cheerful heart, listened to the speeches fraught with his praise that were uttered by the Brahmanas." |
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| 49 Vaisampayana said, 'Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. The plain was variegated with funeral pyres and heaps of armor and weapons, resembling the drinking garden of the Destroyer. Kesava spoke to Yudhishthira about Jamadagni's son, pointing out the five lakes of Rama, where Rama had offered oblations of Kshatriya blood to his ancestors.
Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He wondered how the earth was filled with Kshatriyas again after Rama's deeds. Krishna, the elder brother of Gada, narrated the story in full detail, explaining how the earth became filled with Kshatriyas.
Krishna began to tell the story, addressing Yudhishthira as the highest knowledge was sought from him. The story was about to unfold, revealing the secrets of Rama's actions and the revival of the Kshatriya order. The scene was set, with the mighty car-warriors proceeding through the haunted field of battle, surrounded by the remnants of a devastating war." |
| 50 Vasudeva told Yudhishthira the story of Rama's energy and birth. Rama was born to Jamadagni and Satyavati, and his father predicted that he would be a slayer of Kshatriyas. Rama indeed grew up to be a fierce warrior and exterminated the Kshatriyas, including the thousand-armed Arjuna, who had burnt the retreat of the high-souled Apava. Rama's wrath was fueled by the death of his father and his desire for vengeance. He slaughtered thousands of Kshatriyas, filling the earth with blood, and eventually gave the earth as a sacrificial present to Kasyapa. The earth was then protected by Kasyapa and other Kshatriyas who had been spared by Rama. The goddess earth begged Kasyapa for a king to protect her, and he installed new kings from the surviving Kshatriya races. These races are the progeny of those princes and are still present today.
The story of Rama and the Kshatriyas is one of vengeance, bloodshed, and the cyclical nature of history. The earth was repeatedly filled with blood and then restored to peace, only to be threatened again by the rise of new Kshatriya races. The story also highlights the importance of protection and the need for strong leaders to maintain order and defend the weak." |
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| 51 Vasudeva and Yudhishthira approached Bhishma, who was lying on his bed of arrows, his body weakened by the wounds inflicted by the Pandavas. Vasudeva praised Bhishma's prowess and devotion to righteousness, saying he was equal to the gods and had surpassed even the Vasus in virtue. Bhishma, with joined hands, saluted Vasudeva, acknowledging his divine attributes and creative power. He recognized Vasudeva as the origin and dissolution of all worlds, the soul of the universe, and the refuge of everything. Vasudeva displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. He revealed his divine glory, with his head occupying the firmament, his feet resting on the earth, and his arms stretching out to the points of the compass. Bhishma was filled with wonder and awe, beholding Vasudeva's radiant form, attired in yellow robes and shining like a cloud charged with lightning. Vasudeva predicted that Bhishma had 56 days left to live and would then obtain the reward of his acts. He encouraged Bhishma to share his knowledge with Yudhishthira, who was grief-stricken over the slaughter of his kinsmen. Bhishma was praised for his virtues and his ability to instruct others on duty and morality. The scene sets the stage for Bhishma to impart his wisdom to Yudhishthira and others, sharing valuable lessons on the nature of the universe, the duties of kings, and the path to spiritual enlightenment. |
| 52 Vaisampayana said, "Bhishma, filled with joy, humbly addressed Krishna, saying, 'How can I speak in your presence, when you have already dealt with all subjects? My mind is clouded, and my body is weak from arrow wounds.' Krishna granted Bhishma a boon, freeing him from discomfort, stupefaction, and pain. Bhishma's perceptions and memory would remain unclouded, and his understanding would penetrate all subjects. He would behold all created things with celestial vision. The Rishis, with Vyasa, adored Krishna with hymns, and a celestial shower of flowers fell. Celestial instruments played, and Apsaras sang. An auspicious breeze blew, and all animals and birds roved in peace. As the sun set, the Rishis departed, saying they would return the next day. Kesava, the Pandavas, and others bowed to the sages and then proceeded to their cars, accompanied by a grand army. The scene resembled the two currents of the Narmada river. The moon rose, inspiring the terrestrial herbs and plants. They entered the Kuru city, proceeding to their respective mansions like tired lions seeking their caves." |
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| 53 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma, fixing all his senses. He then performed his ablutions and kindled a fire, pouring libations of clarified butter upon it. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He touched diverse kinds of auspicious articles and beheld himself in a clear mirror. Addressing Satyaki, he asked him to ascertain if Yudhishthira was ready to visit Bhishma. Satyaki quickly went to Yudhishthira's abode and returned, saying the king was waiting for him. Yudhishthira ordered his car to be made ready, but without soldiers, as he did not want to vex Bhishma. He wanted to hear the secrets that Bhishma would reveal. The Pandavas then proceeded towards Krishna's abode, where they found him ready to depart. They saluted each other and enquired about their night's rest. Krishna's steeds, Valahaka, Meghapushpa, Saivya, and Sugriva, flew onwards, devouring the skies, as they traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by great Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, with Yudhishthira timidly casting his eyes on the mighty-armed hero lying on his bed of arrows like the Sun himself dropped from the firmament." |
| 54 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as his time was running out. Yudhishthira asked Krishna to speak first, and Krishna approached Bhishma and asked if he was comfortable and if his understanding was clear. Bhishma replied that through Krishna's grace, his pain and fatigue had left him, and he could see everything clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted. Bhishma was inspired to speak, and the kings gathered around, eager to hear his teachings on morality and duty. Bhishma began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of following the ordinances of the Srutis. His words were wise and authoritative, and the listeners were deeply impressed. |
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| 55 Vaisampayana said, "Bhishma, with great energy, offered to discourse on duty. He asked Yudhishthira to question him, praising him as a royal sage with virtuous and great soul. Bhishma described Yudhishthira's qualities, including intelligence, self-restraint, forgiveness, righteousness, mental vigor, and energy. He noted that Yudhishthira was always devoted to truth, charity, and penances, and was a lord of earth who honored his relatives, guests, and servants. Bhishma emphasized that Yudhishthira was the best person to ask him questions about morality and duty. Vasudeva noted that Yudhishthira was hesitant to approach Bhishma due to shame and fear of his curse, having caused a great slaughter and pierced with shafts those who deserved his worship. Bhishma replied that a Kshatriya's duty is to fight in battle, even against preceptors or relatives who may be sinful. He described a righteous battle as one that leads to both heaven and fame on earth. Vaisampayana continued, "Yudhishthira approached Bhishma with humility and stood before him. Bhishma greeted him affectionately, asked him to take a seat, and encouraged him to ask questions without anxiety. Thus began a long and significant conversation between the two, covering various aspects of duty, morality, and religion." |
| 56 Vaisampayana said, "Yudhishthira, with humility and respect, bowed unto Hrishikesa and Bhishma, and sought permission from all the seniors assembled there to ask questions. He then approached Bhishma and asked him to discourse on kingly duties, saying that the burden of those duties was exceedingly onerous. Bhishma, with a bow to Dharma and Krishna, agreed to share his knowledge. He emphasized that the science of kingly duties was the highest science of duty and the refuge of the world. Bhishma noted that morality, profit, and pleasure depended on kingly duties and that the practices leading to emancipation were equally dependent on them. He stressed the importance of prompt exertion, truth, and self-restraint for a king's success, saying that a king who was mild and disposed to jest would be disregarded by his servants and subjects. Bhishma advised Yudhishthira to be like a mother to his subjects, always seeking their good, and to avoid attachment to evil practices. He also stressed the need for a king to be firm and not too mild, lest he be disregarded by his servants and subjects. Bhishma then began to discourse on the duties of kings in detail, covering various aspects of governance, administration, and behavior." |
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| 57 Yudhishthira sought guidance from Bhishma on kingly duties and morality, eager to learn from his grandfather's vast experience and wisdom. Bhishma emphasized the importance of prompt exertion, truth, and self-restraint, advising Yudhishthira to be like a mother to his subjects, firm but not too mild. He discoursed on kingly duties, covering governance, administration, and behavior, stressing the importance of morality and truth in leadership. Bhishma noted that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. He warned against attachment to evil practices and indulging in jests with servants, which leads to disrespect and chaos in the kingdom.
Bhishma stressed the need for a king to be firm, yet compassionate, and to always seek the good of his subjects. Drawing from his own experiences as a king and a warrior, Bhishma shared his knowledge, gained from both experience and scriptures, to help Yudhishthira become a wise and just king. He offered guidance on how to maintain order, uphold morality, and bring prosperity to the kingdom. By following Bhishma's advice, Yudhishthira would be able to navigate the complexities of kingship and rule with wisdom and integrity. Bhishma's counsel served as a valuable resource for Yudhishthira, helping him to become one of the greatest kings of all time. |
| 58 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, companion with intelligent persons, gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. A king should not disregard a foe, however weak. He should act righteously, but also use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties. Tell me what more you wish to know." Yudhishthira touched Bhishma's feet and said, "I shall ask more questions tomorrow." Kesava, Kripa, Yudhishthira, and others saluted the Brahmanas, circumambulated Bhishma, and ascended their cars. They bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city. |
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| 59 Bhishma advises Yudhishthira on kingly duties and protection of subjects. He emphasizes the importance of readiness, exertion, and cleverness. A king should employ spies, give just dues, and be heroic and truthful. Bhishma notes that a king without exertion is like a snake without poison. He praises protection and readiness for exertion as key kingly duties. Bhishma also advises Yudhishthira to be skilled in administration, to produce discord among enemies, and to repair and store what is necessary. A king should be mild and firm, and should not disregard even a weak enemy. Bhishma stresses that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. Yudhishthira is urged to act righteously and to use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. Bhishma's advice is meant to guide Yudhishthira in becoming a wise and just king, and to help him navigate the complexities of kingship. |
| 60 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders of men. Bhishma said, 'The suppression of wrath, truthfulness, justice, forgiveness, and purity of conduct are duties common to all. Brahmanas should practice self-restraint, study the Vedas, and perform sacrifices. Kshatriyas should protect the people, perform sacrifices, and engage in battle. Vaisyas should make gifts, study the Vedas, perform sacrifices, and acquire wealth by fair means. Sudras should serve the other three orders and live a life of devotion. Bhishma continued, "Sacrifice is a duty laid down for all orders. Devotion is a high deity that cleanses all sacrificers. Brahmanas are the foremost of gods and should be worshipped as such. Mental sacrifice is laid down for all orders, and all should perform sacrifices according to their means and devotion." Bhishma emphasized that all orders are holy and have a relationship of consanguinity through the intermediate classes. He concluded that everyone should perform sacrifices with devotion, as it is a mighty agent that can cleanse even the worst of sinners. |
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| 61 Bhishma said, "O mighty-armed one, listen to the four modes of life and their duties. The four modes are Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya. A Brahmana should first practise Brahmacharya, then Garhasthya, and later adopt Vanaprastha or Bhaikshya. In Vanaprastha, one should live in the woods, study Aranyakas, draw up their vital fluid, and attain absorption with the eternal Soul. In Bhaikshya, one should wander, sleeping where evening overtakes him, subsist on alms, and be without desire of bettering his situation. In Garhasthya, one should study Vedas, beget children, enjoy pleasures, accomplish all duties, and observe the ordinances of the scriptures. A Brahmacharin should observe rigid vows, control senses, serve his preceptor, and silently recite mantras. The duties of Garhasthya include truth, simplicity, worship of guests, acquisition of morality and profit, and enjoyment of one's wedded wife. Support of sons and wives, study of Vedas, performance of sacrifices, and hospitality to Brahmanas form the duties of this mode. A Brahmacharin should reflect on Vedas, discharge all duties, live dutifully waiting upon his preceptor, and always pay attention to the instructions received." |
| 62 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life are meant for Brahmanas, and other orders have different duties. He emphasized that Brahmanas should focus on their own duties and not engage in pursuits meant for other orders, lest they incur censure and hell. A Brahmana who follows the six-fold acts, performs duties, controls passions, and is charitable will attain blissful regions. One's nature is derived from their actions, and Time influences the world and human actions. Good acts from past lives can exhaust their influence, but propensities lead individuals in various directions. Bhishma advised Yudhishthira to regard Vedic study as equal to kingly power, agriculture, trade, and hunting, and to focus on his own duties. He stressed that the world is set in motion by Time, and all actions, good or bad, are influenced by it. Bhishma encouraged Yudhishthira to prioritize his own duties and follow the path of righteousness, leading to happiness and prosperity. |
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| 63 Bhishma advises Yudhishthira on the duties of Brahmanas and other orders. A Brahmana should avoid improper activities like serving kings, agriculture, and trade, and instead focus on Vedic studies and self-restraint. Those who fall away from their duties become equal to Sudras. Bhishma emphasizes the importance of self-restraint, purity, and simplicity for Brahmanas. He also explains that the four modes of life were laid down for Brahmanas, and that Vishnu's grace is necessary for their happiness. Bhishma then describes the duties of Sudras, Vaisyas, and Kshatriyas, and how they can adopt the Bhikshu mode of life after discharging their duties. He emphasizes the importance of kingly duties, which afford great relief and produce great rewards, and notes that all duties are dependent on kingly duties. If kingly duties are abandoned, all other duties become lost. Bhishma also highlights the significance of renunciation and initiation in kingly duties, and how they encompass all kinds of learning and worldly behavior. He warns that if kingly duties are not observed, the Vedas and all religious acts will be destroyed, and men will be filled with anxiety. |
| 64 Bhishma tells Yudhishthira that kingly duties encompass all others, including those of yatis and householders. If kingly duties are disturbed, all creatures suffer. Bhishma notes that many brave kings have sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounts the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a vision of Indra, who praised Mandhatri's devotion to righteousness and offered to grant him boons. Mandhatri expressed his desire to see the first of gods and to understand kingly duties, which he recognized as the foremost in the world. Indra explained that kingly duties are the source of all other duties and are essential for the protection of all creatures. He noted that Vishnu himself had exercised kingly duties to defeat the Asuras and protect the gods and Rishis. Bhishma emphasizes that kingly duties are righteous and lead to eternal emancipation. He highlights the importance of kingly duties in maintaining order and protecting the weak, and notes that they are the foundation of all other duties. Bhishma also stresses the need for kings to be virtuous and wise, and to rule with compassion and justice. |
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| 65 Indra tells Mandhatri that kingly duties are essential and include all other duties. He explains that if kingly duties are not properly discharged, all creatures will suffer. Indra highlights the importance of protecting subjects, reclaiming land, performing sacrifices, and abandoning the body in battle. He notes that kingly duties are the foremost and that other orders depend on them. Indra also emphasizes the need for Brahmanas to follow their prescribed duties and for Kshatriyas to ensure that all orders observe their respective duties. He explains that robber tribes should serve their seniors, kings, and Brahmanas, and perform duties like sacrifice and charity. Mandhatri asks about the duties of various tribes, and Indra replies that they should follow the duties laid down for them and practice virtues like non-injury and truth. Indra warns that in the Kali age, men will deviate from their duties and religion will be afflicted. He stresses the importance of kingly duties in maintaining order and protecting the weak. Indra also notes that the divine Lord created the universe and intended for Kshatriyas to rule and maintain order. He emphasizes the need for supervision and adherence to duties, and praises the virtuous king who watches over his subjects and ensures their well-being. |
| 66 Yudhishthira asks Bhishma to elaborate on the four modes of human life. Bhishma explains that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues his kinsmen and relatives, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, studies the Vedas, and displays compassion, attains the object of the Sannyasa mode of life. Bhishma highlights the importance of a king's duties, including protecting his kingdom, honouring the righteous, and bestowing favours and punishments. He notes that a king who duly adheres to his duties obtains the merits of all the modes of life. Bhishma also explains that a king who invites and honours those leading a Vanaprastha mode of life, and treats them with food, attains the object of the Vanaprastha mode of life. He emphasizes that a king who protects all creatures and displays compassion earns great merit and can easily cross the ocean of the world. By exercising the duty of protection, a king can attain the merits of all the four modes of life and all the four orders of men. |
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| 67 Yudhishthira asks Bhishma about the principal duties of a kingdom. Bhishma explains that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. He cites the Srutis, saying that crowning a king is like crowning Indra, and that people should worship the king as they would worship Indra. Bhishma warns that anarchy is the worst possible state, where righteousness cannot dwell, and the strong prey on the weak. He recounts how, in days of old, people assembled and made compacts to avoid anarchy, and eventually asked Manu to be their king. Manu initially refused, fearing sinful acts, but eventually agreed, and the people offered him a portion of their wealth and resources. Bhishma notes that the king should be honored and respected, and that people should humble themselves before him, like disciples before their preceptors or the gods before Indra. He also advises that the king should be given the necessary resources and support to discharge his duties effectively, including umbrellas, vehicles, and other symbols of authority. By doing so, the king will be able to protect his subjects and maintain order and
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| 68 Yudhishthira asks why Brahmanas consider a king a god. Bhishma explains that the king's duties are the root of all men's duties, and without a king, people would devour each other. The king brings peace and checks disregard for wholesome restraints, allowing men to live happily. Without a king, strong men would appropriate the weak's possessions, and there would be no property, marriage, or society. The king's protection allows people to live fearlessly, sleep soundly, and perform sacrifices and acquire learning. The king assumes five forms: Agni, Aditya, Mrityu, Vaisravana, and Yama, and is a high divinity in human form. He is the delighter of the people, giver of happiness, possessor of prosperity, and protector of men. One should not disregard the king or spread evil reports about him, and those who appropriate the king's wealth meet destruction. The king is the heart of his people, their refuge, glory, and highest happiness, and those attached to him conquer both worlds. Vasumanas, a king of Kosala, was instructed by Vrihaspati about the importance of the king's duties and began to protect his subjects, earning great glory and an eternal abode in heaven. |
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| 69 Yudhishthira asks Bhishma about the duties of a king, including how to protect his kingdom, subdue his foes, and employ spies. Bhishma explains that a king should first subdue himself, then his foes. He should place soldiers in strategic locations, employ spies who are wise and able to endure hunger and thirst, and set spies upon his counsellors, friends, sons, and citizens. A king should make peace with a foe if it is advantageous, and should protect his kingdom with righteousness. He should not live in subjection to another king, but rather seek to afflict a stronger king and continue to rule his own kingdom. A king should take a sixth of his subjects' income as tribute and forcibly take wealth from offenders. He should look upon his subjects as his own children, but not show compassion in determining their disputes. A king should be conversant with the Vedas, possessed of wisdom, engaged in penances, charitable, and devoted to sacrifices. He should appoint wise and knowledgeable men to administer justice and should himself wield the rod of chastisement to maintain order. Bhishma also advises Yudhishthira on how to prepare for war, including storing food and supplies, constructing roads and shops, and gathering intelligence on his enemies. He should decorate his capital and gladden his subjects, and should reward those who aid him in times of need. A king who follows these principles will be able to protect his kingdom and attain happiness in heaven. |
| 70 Yudhishthira asks if a king can acquire happiness by following virtuous conduct. Bhishma replies that a king should observe thirty-six virtues, including kindness, faith, and bravery, without wrath or malice. He should acquire wealth without cruelty, pursue pleasure without attachment, and be liberal but discerning. A king should form alliances wisely, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should punish only after careful enquiry, repose confidence in others, and protect his wives. He should be pure, avoid excessive compassion and female companionship, and take wholesome food. A king should pay regards to those who deserve them, worship the gods humbly, and seek prosperity without infamy. He should be clever in business, comfort his people, and not abandon those he has favored. Bhishma continues that a king should wait upon his seniors with humility, be clever in business but wait for the proper time, and comfort men without empty speeches. He should not strike in ignorance or indulge in sorrow after slaying his foe. A king should display temper only when necessary and be mild towards the virtuous. By following these virtues, a king can reap many blessings on earth and great rewards in heaven. Yudhishthira, docile and intelligent, began to rule according to Bhishma's teaching, protected by Bhima and others. He worshipped his grandsire and sought to follow the path of virtue, knowing that it would bring him prosperity and happiness. |
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| 71 Yudhishthira asks Bhishma how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their blessings. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and non-covetous persons in matters of pleasure and profit. He should fill his treasury with just tributes, fines, and imposts, and protect his subjects from want. A king who protects his kingdom properly, is liberal, and observes righteousness, earns devotion and wealth. He should not oppress subjects with unjust taxes, and should rule with judicious means to reap fruit from his kingdom. Bhishma compares a king to a flowerman, who treats his flowers with tenderness, and advises Yudhishthira to protect his subjects righteously to enjoy the earth's bounty and acquire everlasting fame. Bhishma emphasizes the importance of protecting Brahmanas, who are the gods on earth, and warns against oppressing them. He advises Yudhishthira to give wealth to Brahmanas and protect them, and in times of distress, to seek their counsel. By conducting himself in this way, Yudhishthira can acquire regions in heaven and obtain everlasting fame. Bhishma reminds Yudhishthira that protecting his subjects is his highest duty, and that he should display compassion towards all creatures. |
| 72 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that Brahmanas are born from the mouth of Brahman and are the lords of all creatures, responsible for keeping the Vedas and scriptures. Kshatriyas are born from Brahman's arms to rule and protect, Vaisyas from his thighs to support and cultivate, and Sudras from his feet to serve. Matariswan says the earth belongs to the Brahmana, but if he refuses to rule, it passes to the Kshatriya. The king should give land to a learned and virtuous Brahmana, who guides him with wisdom and humility. The priest shares in the king's merit and helps him earn prosperity. As long as the king listens to the Brahmana's counsel, he is honoured and enjoys fame. The king's subjects become virtuous and fearless, and the king obtains a share of their righteous acts. Sacrifices depend on the king, and he sustains and supports everything, assuming different forms like Indra, Yama, and Dharma. The king is the ultimate authority, and his role is crucial in maintaining the social order. He should protect his subjects, uphold justice, and ensure the performance of sacrifices. |
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| 73 Bhishma advises Yudhishthira to appoint a learned priest who knows the Vedas and scriptures, as both king and priest need each other to prosper. Aila's son asks Kasyapa about the relationship between Brahmanas and Kshatriyas, and Kasyapa explains that when they work together, they flourish, but when they contend, the kingdom suffers. The Brahmana and Kshatriya are interconnected and protect each other. If they don't work together, the kingdom falls into chaos. Rudra, the god of vengeance, appears when Brahmanas are not protected and sin prevails. Kasyapa advises avoiding the sinful and performing good acts to achieve purity and avoid chastisement. He uses the metaphor of fire spreading from one house to another, illustrating how sin can spread and consume everyone. Aila's son questions why people should do good deeds if both the righteous and wicked are affected by chastisement. Kasyapa responds that by avoiding the sinful, one becomes pure and stainless. The conversation continues, with Aila's son pointing out that the earth, sun, wind, and water treat both the righteous and wicked equally. Kasyapa agrees but notes that in the afterlife, there is a great difference in the conditions of the righteous and wicked. The righteous enjoy felicity in regions filled with honey and gold, while the wicked suffer in hell. The king should appoint a learned priest to maintain harmony and prosperity in the kingdom. |
| 74 Bhishma tells Yudhishthira that a king's strength comes from his priest, and the kingdom prospers when the Brahmana and Kshatriya work together. He shares the story of King Muchukunda, who sought to test his strength against Lord Vaisravana. When Muchukunda's army was defeated, he rebuked his priest, Vasishtha, who then performed severe penances and defeated the Rakshasas. Vaisravana appeared and questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and should work together, with Brahmanas providing spiritual power and Kshatriyas providing military might. Vaisravana was impressed by Muchukunda's devotion to Kshatriya duties and allowed him to rule the earth through his own strength. Bhishma concludes that a king who works with his priest and follows Kshatriya duties can subjugate the earth and achieve great fame. He emphasizes that the Brahmana and Kshatriya are interdependent and that their combined strength is essential for the prosperity of the kingdom. The Brahmana should perform their religious rites, and the Kshatriya should be armed with weapons, and together they are the rightful owners of everything in the universe. |
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| 75 Yudhishthira asks Bhishma about the conduct of a king that leads to the prosperity of his subjects and his own felicity in the afterlife. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and honor righteous persons. He should be like Death to his foes and exterminate robbers, never pardoning them out of caprice. A king earns a fourth part of the merit of his subjects and should protect Brahmanas and their wealth. Bhishma warns Yudhishthira that his inclination towards mildness and inoffensiveness may not be suitable for ruling a kingdom. He advises Yudhishthira to follow the conduct of his ancestors and not abandon his duties as a king. Bhishma emphasizes that a king should be courageous, truthful, and compassionate, and protect his subjects like a cloud or a large tree shelters birds. He encourages Yudhishthira to seek heaven by acquiring merit through his actions and protecting the good while slaying the wicked. Bhishma also advises Yudhishthira to subdue some by gifts, some by force, and some by sweet words, and to rely on learned persons for guidance. He reminds Yudhishthira that his ancestors solicited for him courage, might, truth, high-mindedness, and liberality, and that he should strive to obtain these qualities. |
| 76 Yudhishthira asks Bhishma about the difference between Brahmanas who follow their duties and those who don't. Bhishma explains that learned and virtuous Brahmanas are equal to Brahma, while those who are not well-born and engaged in evil practices are like Sudras. He advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. Bhishma lists five types of Brahmanas who are considered Chandalas, including those who perform worship for a fee and those who officiate in sacrifices for non-Brahmanas. He notes that Brahmanas who serve as Ritwikas, Purohitas, or in other capacities become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, but can take the wealth of those who have fallen away from their duties. The king should punish and separate Brahmanas who are not observant of their duties to maintain virtue among his people. |
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| 77 Yudhishthira asks Bhishma about the king's role in protecting his subjects and their wealth. Bhishma explains that the king is the lord of the wealth of all persons except Brahmanas who are observant of their duties. The king should provide for Brahmanas and protect them, as they are the pillars of dharma. A king who fails to protect Brahmanas becomes sinful. Bhishma cites the example of a king of the Kaikeyas who was abducted by a Rakshasa but was released when he demonstrated his righteousness and protection of Brahmanas. The king of the Kaikeyas had ensured that his kingdom was free of thieves, wicked persons, and those who drink alcohol. He had also supported the helpless, protected the weak, and honored ascetics. He had never eaten without feeding others, never gone to other people's wives, and never sported or recreated
alone. He had always been watchful and protective of his subjects, and had never disregarded the learned or the old. Bhishma advises Yudhishthira to follow this example and protect Brahmanas, who will in turn bless and protect him. He explains that Brahmanas are the heart of the kingdom, and that their protection is essential for the king's prosperity and residence in heaven. Bhishma also warns Yudhishthira that failure to protect Brahmanas will result in sin and downfall. |
| 78 Yudhishthira asks Bhishma if a Brahmana can support himself by the duties of a Vaisya. Bhishma says yes, if he has lost his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, salt, and animals. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. He advises that Brahmanas should rise up and contribute to enhancing the king's strength through Vedic rites. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that they will not incur sin by doing so. |
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| 79 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma lists the ideal qualities, including knowledge of the Chhandas and Srutis, loyalty, truthfulness, simplicity, and harmlessness to all creatures. He emphasizes that such persons deserve respect and are the best of priests. Yudhishthira then asks about the gift of Dakshina in sacrifices, noting that there is no specific ordinance governing the amount to be given. Bhishma explains that Dakshina is an essential limb of sacrifice and contributes to the nourishment of the Vedas. He adds that a sacrifice without Dakshina cannot lead to salvation, but a single Purnapatra can be as efficacious as any Dakshina. Bhishma also notes that Soma is essential for sacrifices, but should not be sold for personal gain. He quotes the Vedas, stating that a sacrifice performed with the proceeds of Soma sale can extend sacrifices. He concludes by emphasizing the importance of penances, such as abstention from injury, truthfulness, and compassion, over physical emaciation. |
| 80 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, devoted friends, relatives, and those won over by gifts. A righteous person who serves one side and adopts the path of righteousness is the fifth kind of friend. Bhishma advises the king to be cautious and not completely trust anyone, as people's minds can change. He suggests that the king should accomplish important tasks personally and not rely completely on ministers. Bhishma also advises the king to identify a true friend who is inspired by the king's prosperity and distressed by his decay. Such a friend should be trusted and honored. A person with intelligence, memory, and good qualities can be a trusted counselor. Bhishma suggests that one person should be appointed to each task to avoid disagreements. He also advises the king to be cautious of kinsmen, as they can be jealous of each other's prosperity. |
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| 81 Yudhishthira asks Bhishma how to win over the hearts of friends and foes. Bhishma shares a story of Vasudeva and Narada, where Vasudeva laments his struggles with his kinsmen and relatives. Narada advises Vasudeva to use a weapon not made of steel, but of soft words, forgiveness, sincerity, and mildness to correct their tongues. Narada suggests that Vasudeva should take up the burden of governing the Vrishnis and act in a way that prevents destruction. Vasudeva is advised to advance his own race and rely on his intelligence, forgiveness, and liberality. Narada reminds Vasudeva of his strengths and his role as the lord of all creatures, knowing the past, present, and future. The story concludes with Narada encouraging Vasudeva to take action and lead his people to happiness. |
| 82 Bhishma tells Yudhishthira a story about the sage Kalakavrikshiya, who helped King Kshemadarsin of Kosala root out corrupt officers. The sage, with a crow in a cage, traveled the kingdom, exposing misdeeds and embezzlement. When the officers united to kill the crow, the sage sought the king's protection and revealed the corruption. The king granted permission for the sage to speak, and he advised the king to be cautious and strike against the corrupt officers one by one. The sage, a friend of the king's father, had performed penances to drive off distress from the kingdom and now sought to guide the king towards prosperity. The king heeded the sage's words, appointed a new minister, and made Kalakavrikshiya his Purohita. With the sage's guidance, the king conquered the earth and acquired great fame. The story illustrates the importance of seeking wise counsel and rooting out corruption to achieve prosperity and success. |
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| 83 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers, courtiers, generals, and counselors, seeking guidance on how to appoint wise and capable officials. Bhishma advises that legislators should possess modesty, self-restraint, truth, sincerity, and courage to speak their minds. Ministers of war should be courageous, learned, and devoted, with a proven track record of loyalty and perseverance. Courtiers should be of high descent, learned, and devoted, with a strong sense of honor and dignity. Generals should be born in the kingdom, wise, and devoted, with a deep understanding of the kingdom's interests and values. Counselors should be wise, truthful, and forgiving, with a strong sense of justice and compassion. Bhishma also advises the king to employ people who are wise, courageous, and devoted, and who have been tested for their merits and faults. A king should be cautious of wicked ministers who may ruin him, and should instead seek out ministers who are devoted, wise, and courageous. Bhishma also advises the king to hold consultations in a secure and private place, avoiding faults of speech and gestures, and to seek the advice of his preceptor, a Brahmana well-versed in all matters of virtue, profit, and pleasure. |
| 84 Bhishma shares an ancient conversation between Vrihaspati, the priest of the gods, and Sakra, the king of the gods, where Sakra asks what one act can make someone beloved and celebrated by all creatures. Vrihaspati replies that agreeable speech is the key, as it brings happiness and love from all, and is the most important virtue for a king. He advises that even gifts without kind words are ineffective, like rice without curry, and that sweet speech can reconcile even those who have been wronged. Vrihaspati suggests that a king should use sweet words when inflicting punishment, as it makes the punishment more palatable. He emphasizes that kind speech never fails and never hurts, making it a valuable virtue that can bring great benefits. Bhishma encourages Yudhishthira to follow this advice, as Sakra did, and cultivate agreeable speech to win the hearts of all. By doing so, Yudhishthira can become a beloved and celebrated king, and bring happiness and prosperity to his kingdom. |
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| 85 Yudhishthira asks Bhishma how a king can gain great blessedness and eternal fame, and Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He suggests that the king should have a diverse group of ministers, including four Brahmanas learned in the Vedas, eight Kshatriyas with physical strength and weaponry skills, twenty-one Vaisyas with wealth, three Sudras with humility and pure conduct, and one Suta with knowledge of the Puranas and cardinal virtues. Each minister should be fifty years old, possess a sense of dignity, be free from envy, and be conversant with the Srutis and Smritis. Bhishma also advises the king to administer justice impartially, punish offenders according to their crimes, and cherish good men with agreeable speeches and gifts. He warns that a king who inflicts punishments capriciously earns infamy and sinks into hell. Additionally, Bhishma emphasizes the importance of not slaying an envoy, as it leads to hell and stains the king's ancestors with sin. He also outlines the qualifications of an envoy, aid-de-camp, minister, and commander of the king's forces, including high birth, eloquence, intelligence, and courage. |
| 86 Yudhishthira asks Bhishma about the kind of city a king should dwell in and how it should be defended, seeking guidance on the ideal capital city. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population, detailing the characteristics of a well-defended city. The city should be protected by walls, a trench, and a strong army, and should have plenty of food, water, and other provisions. The king should also collect wealth, increase his forces, and establish courts of justice to maintain law and order. He should check abuses, collect provisions, and strengthen his counsel to ensure the well-being of his subjects. Additionally, Bhishma advises the king to honor learned men, priests, and ascetics, and to protect the helpless and women. He should maintain righteousness, supervise his spies and treasury, and devise measures to counter his foes. The king should also seek guidance from ascetics, who can provide wisdom and counsel in times of need. Bhishma advises the king to select ascetics from different regions for friendship and guidance, and to show them hospitality and respect. |
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| 87 Bhishma advises Yudhishthira on how to consolidate and protect a kingdom, emphasizing the importance of a well-organized administration. He recommends a hierarchical system, with headmen for each village, superintendents for ten villages, and officers for twenty, hundred, and thousand villages. Each level should report to the next, ensuring efficient communication and governance. The king should appoint virtuous ministers to supervise the administration, protecting his people from harm and levy taxes fairly, avoiding excessive taxation that might emasculate his people. The king should "milk his kingdom" like a cow, taking only what is necessary, and show compassion to his subjects in times of need. He should inspire his people to contribute to the kingdom's defense, pointing out the dangers of foreign invasion and the need for protection. Bhishma also stresses the importance of conciliating and protecting the Vaisyas, the productive class, and adopting measures to enhance their productive powers. By doing so, the king can increase the strength of his kingdom, improve agriculture, and develop trade. |
| 88 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should devote himself to his subjects' good, protect them according to considerations of place, time, and intelligence, and adopt measures for their benefit. The king should "milk" his kingdom like a bee gathering honey, taking only what's necessary, and protect his subjects like a tigress with her cubs, without causing them harm. He should impose taxes gradually and with conciliation, not unseasonably or oppressively, and should check disorders and restrain sinful subjects. The king should promote righteousness, encourage agriculture, trade, and other activities, and ensure security and stability. Wealthy subjects should be honored and encouraged to advance the people's interests. The king should be truthful, sincere, and non-violent, wielding chastisement wisely and consolidating his kingdom with the support of friends, treasury, and forces. Additionally, the king should not ask for anything from anyone without a valid reason, and should not allow begging or robbery in his kingdom. He should restrain his subjects from sin and share their merits and demerits. The king should also promote the interests of others, honor the wealthy, and protect his people from harm. By following these principles
, the king can earn religious merit, consolidate his kingdom, and ensure the well-being of his subjects. |
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| 89 Bhishma advises Yudhishthira on king-craft, emphasizing the importance of protecting Brahmanas and supporting them with means of sustenance. The king should assign sufficient resources to Brahmanas and prevent their departure from the kingdom, as they are the guardians of the Vedas and essential for the well-being of society. Bhishma also highlights the importance of agriculture, cattle-rearing, and trade, which provide the means of living for all people. He notes that knowledge of the Vedas provides the means to obtain heaven and that the king should protect and support those who study and practice the Vedas. Bhishma advises the king to protect his subjects, subdued his foes, and worship the deities in sacrifices. The king should set spies and secret agents to ascertain the acts and thoughts of his subjects and protect them from harm. He should also reflect on his own strengths, weaknesses, and faults, and seek the approbation of the people. Bhishma emphasizes the importance of self-reflection, noting that the king should consider his own laches, weaknesses, and faults, and strive to improve himself. By following these principles, the king can earn a good name in his kingdom and provide for the well-being of his subjects. |
| 90 Bhishma recites the words of Utathya to Mandhatri, emphasizing the importance of righteousness for a king. A king who acts righteously attains a godlike position, while one who acts unrighteously sinks into hell. Righteousness is the foundation of the world, and the king is its protector. If the king fails to uphold righteousness, sinfulness prevails, and the world decays. The king should advance the cause of righteousness, which is the foremost of all things. Dharma (righteousness) restrains evil acts and promotes the growth of creatures. The king should observe the dictates of Dharma, gratify the wishes of Brahmanas, and avoid pride and unrighteousness. Neglecting these principles leads to ruin, as seen in the story of Vali, who lost the goddess of prosperity due to his malice towards Brahmanas. Utathya warns Mandhatri that if he fails to restrain sinfulness, his kingdom will suffer. The deities will not receive worship, the Pitris will not receive offerings, and guests will not receive hospitality. The regenerate classes will not study the Vedas, and sacrifices will cease. The minds of men will become weak and confounded, and the world will decay. The king should therefore act according to the dictates of Dharma, and avoid the company of those who are intoxicated with pride, heedless of honesty, and scoffers of religion. By following these principles, the king can ensure the prosperity of his kingdom and the well-being of his subjects. |
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| 91 Utathya advises Mandhatri that a king's righteousness is crucial for the prosperity of his subjects. The king should protect the weak, uphold the duties of each social order, and punish the wicked. He should be virtuous, truthful, and forgiving, and maintain the people in happiness. A king who is unrighteous and heedless brings destruction upon himself and his kingdom. Utathya emphasizes the importance of protecting the weak and upholding righteousness, as it is the king's duty to maintain the social order and ensure the well-being of his subjects. Utathya also highlights the consequences of a king's unrighteous behavior, including the destruction of his kingdom and the suffering of his people. He encourages Mandhatri to act righteously and follow the examples of great royal sages, who have upheld virtue and protected their subjects. By doing so, Mandhatri becomes the sole lord of the earth and obtains an abode in heaven. |
| 92 Yudhishthira asks Bhishma how a righteous king should behave, and Bhishma cites the story of Vamadeva's advice to King Vasumanas. Vamadeva emphasizes the importance of righteousness, saying that kings who follow righteousness succeed in conquering the earth. He warns that kings who disregard righteousness and act with brute force will fall and lose everything. Vamadeva advises the king to seek counsel from the righteous, control his senses, and cultivate intelligence. He should never consider himself sufficient in virtue, enjoyments, wealth, intelligence, and friends. By following these counsels, a king obtains fame, prosperity, and subjects. Vamadeva also warns against the dangers of illiberality, rashness, and ignorance, and emphasizes the importance of honoring those who deserve it, making gifts, and recognizing the value of sweet speeches. He advises the king to be free from malice, have his senses under control, and be gifted with intelligence. The king should never be governed by caprice or indulge in bragging. Vamadeva also stresses the importance of reflection and considering the objects of all measures before beginning them. By following these principles, a king can acquire virtue and wealth and achieve great prosperity. |
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| 93 Vamadeva continues to advise the king, saying that a king's unrighteous behavior sets a bad example for his subjects and leads to destruction. A king should follow the scriptures, display his power, live cheerfully, and do what is necessary in times of danger. He should also do good to others without being solicited, avoid harsh answers, and not abandon righteousness. A king should cherish devoted servants, appoint able and loyal ministers, and protect his subjects. He should also be cautious of neighboring kings and not comfort himself with distance. A king should protect his subjects righteously, slaughter foes in battle, and defend his forts. He should also administer justice, consult with his ministers, and keep his subjects happy. A king who follows these principles can enlarge his dominions and protect his kingdom. However, he cannot do everything alone and should make use of his ministers. A king who is liberal, mild, and pure can win the hearts of his subjects and be obeyed in the world. |
| 94 Vamadeva advises the king to win victories without battles, as victories achieved through battle are not highly esteemed. A king should only seek new acquisitions when their power is consolidated. A king's power is confirmed when their dominions are wide, subjects are loyal, and officers are numerous. A king with contented soldiers can subjugate the earth with a small force. A king's power is also confirmed when subjects are compassionate and wealthy. A king should seek to acquire a foe's territories when their own power is greater. A king who is compassionate, efficient, and protective succeeds in advancing. A king who behaves deceitfully towards their people harms themselves. A king who fails to slay their foes will not diminish them. A king who controls their temper has no enemies. A wise king will only do what is approved by good men, leading to their own benefit and that of others. By following these counsels, a king can subjugate both the worlds and enjoy the fruits of victory. Bhishma encourages Yudhishthira to follow Vamadeva's advice and conquer both the worlds. |
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| 95 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means in battle. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a weak or wounded man should not be slain. A wounded opponent should be treated and set free. Manu has said that battles should be fought fairly, and the righteous should always act righteously. Bhishma warns that winning a victory by unrighteous means leads to sin and destruction. Even a wicked person should be subdued by fair means. It is better to lay down one's life than to win by sinful means. Sinful conduct may seem to prosper at first, but it ultimately leads to destruction. A king should seek victory and resources by righteous means. |
| 96 Bhishma advises Yudhishthira on righteous conduct in war and victory, emphasizing that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. Victory achieved through unfair means is uncertain and does not lead to heaven. A warrior who has laid down his weapon, begs for quarter, or joins his hands in surrender should not be slain. A vanquished foe should be treated with respect and kindness, and brought to the victor's palace, where he should be persuaded to say "I am thy slave" for a whole year. If a king acquires wealth or maidens by force, he should keep them for a year and ask if they wish to wed him or another. If not, they should be sent back or given away. A king should not appropriate wealth confiscated from thieves or enemies, but instead give it away to Brahmanas. Kine taken from enemies should be given to Brahmanas, and bulls should be used for agriculture or returned. A king should fight only another king, and never strike a Brahmana or someone who has surrendered. Righteous conduct leads to true victory, and a king should conciliate the excitable classes in a newly conquered kingdom with soothing speeches and gifts. This behavior, exemplified by Indra and other righteous kings, leads to prosperity and the status of a sovereign. |
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| 97 Yudhishthira asks how kings can win regions of felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed by chastising the wicked, cherishing the good, performing sacrifices and gifts, and destroying sins through penances. Kings who protect people from harm and give their lives in battle are regarded as the embodiment of sacrifice and gain regions of felicity. The pain and bloodshed they suffer in battle operate as penances, enhancing their merit. Heroes who rush into battle, facing danger and defending others, gain great merit and earn a residence in Indra's heaven. Those who desert their comrades in battle are considered wretches and should be punished. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while an unheroic death at home is sinful and inglorious. Bhishma further explains that heroes who fight bravely and die in battle are freed from sin and attain a high merit, earning them a place in Indra's heaven. The death of a Kshatriya at home, without wounds or glory, is not praiseworthy. Heroes should face death in battle, surrounded by their kin and enemies, and earn a glorious death. This kind of death is considered heroic and earns them a place in the afterlife, free from sin and full of merit. |
| 98 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts a story where Amvarisha, a king, asks Indra about his general Sudeva, who has transcended him in heaven despite not performing traditional sacrifices. Indra explains that the sacrifice of battle is a great sacrifice, where elephants and steeds are the priests, and the flesh and blood of foes are the offerings. The sounds of battle are the Vedic chants, and the enemy's array is the vessel for the libations. Those who fight bravely and die in battle earn regions of felicity like Indra's. Indra further explains that the warrior who causes a river of blood to flow in battle, and whose altar is strewn with severed heads, obtains regions of felicity. The open space between two hosts is the altar, and the three Vedas are the sacrificial fires. A
warrior who dies in battle, without turning back in fear, attains a high end. The inglorious warrior who turns back in fear and is slain by foes sinks into hell. The aged, children, women, and those who surrender should not be slain in battle. Amvarisha, hearing Indra's words, comprehends how warriors succeed in winning regions of beatitude in heaven through battle. Bhishma concludes that a Kshatriya who duly observes his duty in battle acquires the merit of penances and righteousness, and obtains the merits of all four modes of life. |
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| 99 Bhishma tells the story of King Janaka of Mithila, who showed his warriors the rewards of heaven for brave fighters and the punishments of hell for cowards. Janaka urged his troops to fight fearlessly, saying that laying down one's life in battle is the door to heaven. He reminded them that heroes who fight fairly desire blessedness in heaven and should rally and gladden each other. The warriors, inspired by their king's words, defeated their enemies. Bhishma advises Yudhishthira to form his army's array with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He cautions against pursuing the routed enemy too far, as they may regroup and counterattack. Bhishma also notes that cowards are devoured by heroes, and the world rests on the arms of heroes, who deserve respect under all circumstances. Heroism is the highest virtue in the three worlds. Bhishma further emphasizes that heroes protect and cherish all, and all things depend upon the hero. He who is a hero deserves respect under every circumstance. There is nothing higher in the three worlds than heroism. Bhishma's words aim to inspire Yudhishthira and his troops to fight bravely and win the battle. |
| 100 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma advises using both straight and crooked wisdom, but not to injure others unless absolutely necessary. He suggests using deceit to counter enemies, and preparing troops with weapons, armor, and courage. The best time to move troops is in the spring or autumn, when the weather is neither too hot nor too cold, and the crops are ripening. The road should have abundance of water and grass, and the troops should be marched during the day, avoiding night marches. A fort with walls, a trench, and one entrance is ideal for defense. The camp should be pitched near a wood, to provide shelter and resources. The troops should fight with the wind, sun, and planet Sukra behind them, as these are considered auspicious. Bhishma also advises not to slay certain individuals, such as those who are asleep, fleeing, or engaged in religious activities. He suggests rewarding brave warriors and promoting them, and arranging the army with veterans in the van and weaker combatants in the rear. The leader should form the array called Suchimukha when fighting a larger army, and use shouts and noises to confuse the enemy. He should also use spies and scouts to gather information about the enemy's strength and movements. By following these strategies, a king can lead his troops to victory and gain the respect of his people. |
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| 103 Narada tells the story of Karna and Rama, son of Jamadagni, a powerful sage. Rama, pleased with Karna's strength, devotion, and self-restraint, teaches him the Brahma weapon, a powerful and sacred weapon. One day, while Rama is sleeping with his head on Karna's lap, a frightful worm approaches and bites Karna's thigh. The worm, named Alarka, is a blood-sucking creature that subsists on phlegm, fat, flesh, and blood. Karna bears the intense pain without moving, lest he wake Rama. When Rama awakes and sees the worm, he kills it with his gaze. A Rakshasa, who was once an Asura named Dansa, appears, thanking Rama for releasing him from a curse. The Asura was cursed by Bhrigu, Rama's ancestor, for ravishing his wife. The curse was that he would live as a worm, subsisting on urine and phlegm, until he was released by Rama. Rama then turns to Karna and reveals that he knows Karna is not a Brahmana, but a Suta, a race born from the intermixture of Brahmanas and Kshatriyas. Rama curses Karna, saying that the Brahma weapon will not stay in his memory when he faces a worthy opponent, and that no Kshatriya will be his equal in battle. Karna leaves, and Rama's words are later proven true when Karna faces Arjuna in battle. |
| 104 Narada tells the story of Karna and Duryodhana's adventure at the self-choice ceremony of the princess of Kalinga, where many kings gathered to compete for her hand. The ceremony was held in the capital city of Rajapura, which was full of opulence and splendor. The princess, accompanied by her nurse and a guard of eunuchs, entered the arena and began her rounds, meeting each king and learning their names. However, when she came to Duryodhana, she passed him by, rejecting him. Duryodhana, filled with pride and anger, decided to abduct the princess by force, relying on the protection of his friend Karna and the might of Bhishma and Drona. Karna, riding his car, followed Duryodhana, armed and ready to fight off any opposition. The other kings, filled with wrath and desire for battle, pursued them, showering arrows upon Karna and Duryodhana like masses of clouds pouring rain. However, Karna single-handedly defeated them all, breaking their bows and arrows with ease. He deprived many kings of their drivers and vanquished them all, showing off his superior martial skills. The kings retreated, defeated and cheerless, and Duryodhana, protected by Karna, brought the princess back to his city, triumphant. |
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| 105 Narada tells the story of Karna's battle with Jarasandha, king of Magadha, who challenged him to single combat. The two warriors, skilled in celestial weapons, fought fiercely, striking each other with diverse arms. Their battle raged on, with neither able to gain the upper hand, until they exhausted their arrows and broke their bows and swords. They then engaged in hand-to-hand combat, their bare arms locked in a fierce struggle. Karna, with his superior strength, was about to defeat Jarasandha, but the king surrendered, impressed by Karna's valor. Jarasandha, pleased with Karna's bravery, offered him the town of Malini in friendship, and Karna became the ruler of Champa as well as Anga. His victory made him famous, and he was hailed as a hero. However, Karna's fortunes later changed when he was tricked by Indra into giving away his natural armor and earrings. He was also cursed by a Brahmana and Rama, and deprecated by Bhishma as only half a car-warrior. Despite his bravery, Karna was ultimately slain by Arjuna, who had obtained celestial weapons and was aided by Vasudeva's policy and Salya's speeches. Narada consoles the listener, telling them not to grieve for Karna, who had been cursed and beguiled by many. Karna's story serves as a reminder of the complexities of fate and the twists of fortune that can affect even the bravest of warriors. |
| 106 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation. Kunti, also sorrowful, tried to console him, saying, 'Don't be consumed by sorrow, listen to me. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, but he was resolute in his enmity towards you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this affliction.' He then cursed all women, saying, 'No woman shall keep a secret henceforth.' The king, remembering his lost loved ones, became anxious and grief-filled. Overwhelmed with despair, he was like a fire covered in smoke. Kunti's words revealed her past efforts to unite Karna with his brothers, but Karna's resolve for enmity prevailed. Yudhishthira's curse on women stemmed from his feeling that Kunti's secrecy had contributed to his sorrow. The king's grief and despair consumed him, as he struggled to come to terms with his loss. |
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| 107 Yudhishthira grieved for Karna, lamenting that their rivalry had led to such a calamity. He criticized the Kshatriya code and the pursuit of power, saying that forgiveness, self-restraint, and renunciation would have been better. He regretted that their desire for sovereignty had led to the slaughter of kin. Yudhishthira longed to renounce the world and seek redemption, feeling that their actions had been sinful and contrary to the scriptures. He wished to abandon everything and go to the woods, seeking a path of knowledge and escape from the cycle of birth and death. He asked Arjuna to govern the restored earth, free from thorns, and said he had no need for kingdom or pleasure. Yudhishthira's sorrow and remorse were palpable as he reflected on the devastating consequences of their actions. He yearned for a simpler, more righteous path, one that prioritized spiritual growth over material gain. |
| 108 Arjuna rebuked Yudhishthira for considering a life of mendicancy, arguing that it would be a betrayal of their Kshatriya duties and the prosperity they had achieved. He emphasized the importance of wealth and power in maintaining their position and performing religious acts. Arjuna cited the examples of the gods and royal sages who had acquired wealth and prosperity through conquest and sacrifice. He urged Yudhishthira to embrace his role as a king and perform a great sacrifice to cleanse and sanctify their subjects. |
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| 109 Yudhishthira said, "I shall abandon worldly pleasures and follow the path of the righteous. I'll live in the forest, performing penances, and emaciating my body. I'll pour libations on the fire, perform ablutions, and listen to the sounds of birds and animals. I'll live on fruits and roots, and cover myself with skins and matted locks. I'll endure cold, wind, heat, hunger, and thirst, and emaciate my body. I'll not injure any creature and will live a retired life, devoting myself to contemplation. I'll derive happiness from my own soul, without desire or wrath, and will behave equally towards all creatures. I'll not jeer or frown at anyone, and will always be cheerful. I'll not think of the past or future, and will live in contentment, casting off pride and desire. I'll not take note of the country or direction, and will proceed without looking behind. I'll break the bonds of desire and earn ascetic merit, preserving equability in success and failure. I'll not be attached to life or death, and will not manifest liking or disliking for anything. I'll be free from affections and will live like the wind, unattached and unbound. I'll not perform acts that bring prosperity, but will only open and shut my eyes, and take just enough food and drink to sustain life. I'll abandon all desires and purify my soul, freeing myself from all impurities. I'll live in freedom, with everlasting contentment, and will attain a permanent, eternal, and unchangeable place." |
| 110 Bhimasena rebuked Yudhishthira, saying his understanding had become
blind to the truth. He argued that renunciation was unsuitable for a Kshatriya, and that their enemies were slain to protect their kingdom. Now, Yudhishthira should rightfully govern. Bhimasena criticized renunciation as a life of idleness, citing examples of people who fail to achieve their goals. He emphasized that Kshatriyas should perform their duties and acquire religious merit through action, not renunciation. He pointed out that even creatures like deer and birds lead active lives, and only those unable to support others should consider renunciation. Bhimasena urged Yudhishthira to embrace his role and responsibilities, saying success comes from action, not idleness. Bhimasena's words were a passionate appeal to Yudhishthira's sense of duty and responsibility. He sought to rouse his brother from his renunciate intentions and remind him of the importance of their Kshatriya heritage. Bhimasena's argument was rooted in the belief that action and duty were essential to a Kshatriya's existence, and that renunciation was a path suited only for those unable to support others. |
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| 111 Arjuna recounted an ancient story where Indra, disguised as a golden bird, advised a group of young Brahmanas who had abandoned their homes for a forest life. The bird praised the merits of living as a householder, performing sacrifices, and serving guests, gods, and kin. He emphasized that true asceticism lies in leading a life of domesticity, fulfilling one's duties, and practicing self-control. The bird encouraged them to return to their families and embrace their responsibilities, attaining heaven and living a life of virtue. The young Brahmanas, inspired by the bird's words, renounced their renunciate path and returned to their homes. Arjuna used this story to urge Yudhishthira to embrace his royal duties and responsibilities, ruling the world with wisdom and righteousness. |
| 112 Nakula advised Yudhishthira to embrace domestic life and perform sacrifices, as it is the superior mode of life. He argued that even gods and Pitris depend on the fruits of action and that renunciation without fulfilling one's duties is vain. Nakula emphasized that true renunciation lies in casting off internal and external attachments, not just abandoning home for the woods. He encouraged Yudhishthira to perform great sacrifices, give protection and charity, and bathe in sacred waters to avoid falling from both worlds. Nakula praised the duties of the Kshatriya order and urged Yudhishthira to subjugate the world with his prowess and make presents to those conversant with the Vedas, ensuring a place in regions higher than heaven. He cautioned that failing to perform sacrifices and give protection would incur sin and result in a miserable afterlife. Nakula's words were a passionate appeal to Yudhishthira's sense of duty and responsibility, urging him to embrace his role as a king and fulfill his obligations. |
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| 113 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our enemies have the religious merit and happiness that comes from external renunciation but internal coveting. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is equivalent to death, while 'not mine' is equivalent to eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is immortal, then destroying bodies is not slaughter. But if the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path of the righteous, one should drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but still has attachments lives within death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. I speak to you, O king, from sorrow and regard for you." |
| 114 Draupadi spoke to Yudhishthira, "Why are you depressed, O king, when you had previously encouraged your brothers to fight and win the earth? You had said, 'We will slay Duryodhana and enjoy the earth.' Now, you seem to be backing down. A Kshatriya without the rod of chastisement cannot shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties include restraining the wicked, cherishing the honest, and not retreating from battle. You have acquired the earth through might, not study or gift. You have defeated strong enemies and swayed various regions. Why are you not gratified? Your brothers are mighty and capable, yet you do not address them with delightful words. I ask you to enjoy the earth, as you have obtained it through your prowess. Do not disregard my words and those of your brothers. Abandoning the earth will invite adversity. Protect your subjects, govern the earth righteously, and make gifts to the Brahmanas. Do not become cheerless. You shine like Mandhatri and Amvarisha, regarded by all lords of earth. Adore the gods in sacrifices, fight your foes, and make gifts." |
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| 115 Arjuna speaks to Yudhishthira, emphasizing the importance of the rod of chastisement (danda) in governing and protecting subjects. He explains that the rod of chastisement is righteousness itself, protecting both righteousness and profit. It is the duty of a king to wield the rod of chastisement, as it is the foundation of all things. Without it, the world would be in darkness and chaos. Arjuna argues that even Brahmanas, who are generally exempt from punishment, can be chastised with words. He also notes that everyone is dependent on the rod of chastisement, even ascetics and animals. The strong devour the weak, and chastisement is necessary to maintain order. Arjuna encourages Yudhishthira to embrace his role as a king and wield the rod of chastisement, as it is the only way to maintain righteousness and protect his subjects. He also reminds Yudhishthira that he has a duty to perform sacrifices and enjoy the wealth of the kingdom. |
| 116 Bhimasena speaks to Yudhishthira, urging him to assume sovereignty and overcome his grief. He reminds Yudhishthira that he is knowledgeable about all duties and branches of knowledge, and that he should not let his understanding be clouded by cheerlessness. Bhimasena notes that physical and mental diseases are interconnected and that one should not indulge in regrets over past woes. He encourages Yudhishthira to recollect the past woes of their family, including the humiliation of Draupadi and their exile, to strengthen his resolve. Bhimasena reminds Yudhishthira that he has a battle to fight with his own mind, and that he must conquer his foes and identify with his mind's enemy. He urges Yudhishthira to follow the course adopted by their sire and govern the kingdom properly. Bhimasena notes that Duryodhana has been slain and that Yudhishthira has attained the condition of Draupadi's locks, a symbol of their triumph. He encourages Yudhishthira to perform the horse-sacrifice with due rites and profuse presents, a ceremony that will solidify his sovereignty and bring prosperity to their kingdom. Bhimasena offers his support and that of Vasudeva, emphasizing that they are all servants of Yudhishthira and will follow his lead. He concludes by exhorting Yudhishthira to take up his rightful role as king and lead their kingdom to greatness. |
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| 117 Yudhishthira advises Bhima to strive for tranquility and renounce desires, attachment, and earthly goods. He notes that desires are insatiable and can never be fully gratified, using the metaphor of fire that continues to blaze when fed with fuel. Yudhishthira encourages Bhima to conquer his stomach's cravings and adopt renunciation, citing the example of sages who have attained beatitude through penances. He criticizes kings who seek earthly possessions, noting that true happiness lies in renunciation and liberation from desires. Yudhishthira quotes a verse by Janaka, who had attained liberation and saw that his treasures were immense yet nonexistent. He encourages Bhima to cultivate understanding and knowledge, citing the importance of comprehending unknown and incomprehensible things. Yudhishthira notes that those who attain a state of Brahma, seeing the unity of all creatures, achieve supreme bliss and honor. He contrasts this with the fate of those who are bereft of understanding, penances, and knowledge, who are unable to attain true happiness. Yudhishthira's words convey the importance of spiritual growth, self-control, and renunciation in achieving true happiness and liberation. He urges Bhima to seek a higher path, beyond the allure of earthly possessions and desires, and to cultivate a deeper understanding of the world and its mysteries. |
| 118 Arjuna recounts the story of King Janaka, who abandoned his kingdom to lead a life of mendicancy, and his wife's plea to him to reconsider. She argues that his resolution to live on a handful of barley is inconsistent with his actions, and that he is abandoning his duties as a king and a householder. She points out that he is not truly renouncing wealth and possessions, but rather seeking a new source of sustenance. She urges him to return to his kingdom and rule with charity and virtue, supporting those who are truly pious. The queen's words are filled with reason and emotion, as she implores King Janaka to reconsider his decision. She notes that his abandonment of the kingdom will bring suffering to his people and his family, and that his resolve to live as a mendicant is not genuine. She argues that true renunciation requires a sincere frame of mind, and that King Janaka's actions are
motivated by a desire for sustenance rather than a true desire to renounce the world. Arjuna uses this story to encourage Yudhishthira to reconsider his own decision to abandon his kingdom and adopt a life of renunciation. He urges Yudhishthira to rule with virtue and charity, and to support those who are truly pious. By doing so, Arjuna suggests that Yudhishthira can attain regions of bliss and happiness, and fulfill his duties as a king and a householder. |
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| 119 Yudhishthira tells Arjuna that he is familiar with the Vedas and scriptures, but Arjuna's understanding is limited to weapons and heroic practices. Yudhishthira says that he knows the truth of the scriptures, but Arjuna's words, though well-intentioned, show a lack of understanding. Yudhishthira explains that there are different paths, such as ascetic penances, renunciation, and knowledge of Brahma, and that renunciation is superior to wealth. He says that righteous men devote themselves to ascetic penances and study of the Vedas, and that pious men attain heaven through renunciation and study. Yudhishthira emphasizes that true happiness and salvation come from renunciation and knowledge, not wealth and material possessions. He criticizes Arjuna for applauding wealth, which is fleeting and full of calamity, and encourages him to seek true happiness through renunciation and knowledge. Yudhishthira also notes that some people, despite their learning, deny the existence of the Soul and fail to understand the true meaning of the scriptures. He says that these people cannot attain salvation and are stuck in a cycle of rebirth. Yudhishthira's words are meant to guide Arjuna towards a deeper understanding of the scriptures and the path to salvation. He encourages Arjuna to seek knowledge and renunciation, and to recognize the limitations of wealth and material possessions. |
| 120 Devasthana, a great ascetic, spoke to Yudhishthira, saying that Arjuna's view that there is nothing superior to wealth is not entirely correct. He explained that the Vedas indicate four modes of life, and that Yudhishthira should perform great sacrifices with profuse presents. Devasthana noted that even ascetics are addicted to action, and that collecting wealth for sacrifice is ordained. He warned that giving wealth to undeserving people incurs sin, and that charity should be discriminating. Devasthana emphasized that wealth was created for sacrifice, and that applying it to sacrifice brings pleasure and prosperity. He cited examples of Indra, who surpassed all gods through sacrifices; Mahadeva, who became the first of gods through his sacrifice; King Marutta, who vanquished Sakra himself through his wealth; and King Harischandra, who earned great merit and happiness through his sacrifices. Devasthana encouraged Yudhishthira to apply his wealth to sacrifice, saying that it would bring him merit, happiness, and victory over even the gods. He emphasized that sacrifice is the highest duty, and that it is the source of all prosperity and pleasure. By performing sacrifices, Yudhishthira would be able to attain the highest state of existence. |
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| 121 Devasthana cites an old history, where Vrihaspati tells Indra that contentment is the highest heaven and bliss. When one conquers desires and aversions, they behold their soul. Devasthana says that creatures obtain fruits according to their religion. He notes that some praise peacefulness, exertion, contemplation, sacrifice, renunciation, gifts, or acceptance, while others live in silent meditation or seek sovereignty. The learned conclude that the religion of not injuring any creature is worthy of approval. Devasthana lists virtues like non-injury, truthfulness, justice, compassion, and self-restraint, which are considered the best religion. He says that a Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. Devasthana notes that final emancipation is difficult to obtain, but those who adopt duties, practise charity and ascetic penances, and are compassionate, will attain a high end. He says that many celestial beings and kings have adopted this religion and attained heaven through their acts. |
| 122 Arjuna asks Yudhishthira why he is still grieving, despite having obtained sovereignty and conquered his foes. He reminds Yudhishthira that as a Kshatriya, death in battle is considered more meritorious than performing sacrifices. Arjuna notes that Kshatriyas have duties that are fierce and connected with weapons, and that they should perish by weapons on the battlefield. He encourages Yudhishthira to cast off his cheerlessness and engage in action, noting that a Kshatriya's heart is hard as thunder. Arjuna cites Indra as an example, who became a Kshatriya in his acts and battled his kinsfolk for eight hundred and ten times to obtain the chiefship of the gods. He encourages Yudhishthira to perform sacrifices with profuse presents, just as Indra did, and thereby free himself from his fever of grief. Arjuna reminds Yudhishthira that those who have been slain have attained the highest end, sanctified by weapons and agreeably to the ordinances of the Kshatriya religion. He tells Yudhishthira not to grieve for what is past, as it was ordained to happen, and that destiny is incapable of being resisted. |
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| 123 Vyasa tells Yudhishthira that Arjuna's words are true and that he should practice the duties of domesticity, supporting the gods, ancestors, guests, and servants. Vyasa reminds Yudhishthira that he has knowledge of the Vedas and ascetic merit, and should bear the burden of his ancestral kingdom. Vyasa lists the duties of Kshatriyas, including sacrifice, learning, exertion, and wielding the rod of chastisement, which is the most important duty of kings. He cites the example of King Sudyumna, who obtained success by wielding the rod of chastisement and became like Daksha, the son of Prachetas. Yudhishthira asks to hear the history of Sudyumna, and Vyasa tells the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita confesses his crime and accepts punishment, and Sudyumna, after pardoning him, orders his hands to be cut off. However, through the power of penances, Likhita's hands are later restored. Vyasa concludes that this is an example of the duty of Kshatriyas to rule and wield the rod of chastisement, and encourages Yudhishthira not to grieve and to listen to his brother's words. Vyasa reminds Yudhishthira that he is a Kshatriya and should not abandon his duties, and that wielding the rod of chastisement is not a wrong path for him. |
| 124 Krishna-Dwaipayana advises Yudhishthira to rule the earth like Yayati, enjoy happiness, and perform sacrifices like Sarvamedha and Aswamedha. He tells him to protect his subjects, follow the scriptures, and punish his foes. He also advises him to be impartial, brave, and virtuous, and to employ learned men in determining suits and performing religious acts. He warns Yudhishthira that if he fails to protect his subjects, he will incur sin. He then tells the story of King Hayagriva, who fought bravely, protected his kingdom, and performed sacrifices, ultimately achieving great fame and bliss in heaven. Hayagriva's life was praiseworthy, and he won the regions reserved for heroes. Krishna-Dwaipayana elaborates on Hayagriva's virtues, saying that he was possessed of learning, practised renunciation, and was full of gratitude. He had studied the Vedas and other scriptures, ruled his kingdom properly, and caused all the four orders to adhere to their respective duties. He had won many battles, cherished his subjects, and drunk the Soma juice in sacrifices. He had also gratified the foremost of Brahmanas with presents and judiciously wielded the rod of chastisement over those placed under his sway. Finally, he cast off his life in battle, and his life was worthy of every praise. Learned and honest men applaud his life, deserving as it is of every applause. |
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| 125 Vyasa tells Yudhishthira that no one can acquire anything by their own acts or sacrifices, but rather by Time. He explains that Time is the means of acquisition, and that even the ignorant can acquire wealth if Time is favorable. Vyasa uses natural phenomena to illustrate the power of Time, saying that trees bloom and rivers swell when the Time is right. He tells Yudhishthira not to grieve for what is lost, as everything is subject to Time and will eventually be destroyed. Vyasa advises Yudhishthira to abandon both happiness and sorrow, as they are intertwined and fleeting. He says that a wise person should not be affected by either, and should cast off attachments that cause anxiety. Vyasa quotes King Senajit, who said that one should not be deluded by sorrow or happiness, but rather should strive for eternal happiness by abandoning both. Vyasa continues, saying that a king who rules with intelligence and policy, performs sacrifices, and protects his kingdom will sport in the region of the gods after death. He notes that such a king has sanctified himself and will be applauded by his people and advisors. Vyasa encourages Yudhishthira to follow this path and achieve eternal happiness. |
| 126 Yudhishthira tells Arjuna that wealth is not the only means to happiness and heaven. He cites examples of sages who achieved eternal bliss through penance and Vedic study. He says that contentment is key to happiness and that one should withdraw from attachments to achieve salvation. Yudhishthira warns that wealth can lead to faults like pride, folly, and harm to others. He notes that wealth is difficult to acquire and maintain, and that it's better to abandon desire for it. Yudhishthira emphasizes that wealth should be used for sacrifices and given away with a trustful heart, not spent on desires. He cautions against giving wealth to undeserving people and encourages discrimination in charity. He says that wealth is not anyone's on earth and should be used for proper purposes. Yudhishthira also quotes the discourse of Yayati, who said that one should not be attached to wealth and should withdraw from attachments to achieve happiness. He also mentions that some people desire virtue, good conduct, or wealth, but one should not be attached to these desires. Yudhishthira concludes that a person who has controlled their passions and withdrawn from attachments can achieve salvation and become one with Brahma. |
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| 127 Yudhishthira is consumed by grief, lamenting the loss of Abhimanyu, Dhrishtadyumna, Drona, and other revered warriors. He feels an overwhelming sense of guilt and responsibility for their deaths, acknowledging his own role in the battle and his desire for sovereignty. The memory of Bhishma, the grandsire, pierces his heart, as he recalls the great warrior's fall at the hands of Arjuna. Yudhishthira's anguish is compounded by the deceit he used against Drona, his preceptor, and the fact that he could not protect Abhimanyu. He sees himself as a sinner, a destroyer of the earth, and a slayer of his own kin. Overwhelmed by remorse, Yudhishthira resolves to atone for his actions through fasting and self-mortification, seeking permission to do so from those around him. However, Vyasa intervenes, counseling Yudhishthira that his grief, though poignant, is unnecessary. Vyasa reminds him that all things are subject to destiny and that life and union are inevitably followed by dissolution and death. He encourages Yudhishthira to engage in work and labor, as success and happiness come from effort, not idleness. Vyasa's words offer a
message of hope and redemption, urging Yudhishthira to find a path forward, even in the face of unbearable sorrow. |
| 128 Vyasa tells Yudhishthira the story of Asma's discourse to King Janaka, who was filled with sorrow and grief. Asma advises Janaka to behave wisely and apply remedies for alleviating the sorrows of his subjects. He explains that joys and griefs are inevitable and that one should not be elated or depressed by them. Asma says that decrepitude and death are unavoidable and that one should enjoy or bear them without attachment. He notes that the course of Time is wonderful and that events are pre-ordained. Asma advises Janaka to perform his duties judiciously and enjoy the pleasures of life without disregarding the scriptures. He says that one should not be anxious about the future or grieve over the past, but instead focus on the present moment. Vyasa tells Yudhishthira that he should cast off his grief and rise up, as he has won the earth through his Kshatriya duties. He encourages Yudhishthira to enjoy the earth and not disregard his words. Vyasa's story is meant to console Yudhishthira and help him understand the nature of life and death. |
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| 129 In the passage, Yudhishthira is deeply grieved by the loss of his kinsmen in battle. Seeing his brother's sorrow, Arjuna asks Krishna to comfort him. Krishna, addressing Yudhishthira, reminds him that those who died were valiant warriors who achieved a noble end by dying in battle. He emphasizes that it is inappropriate to mourn them, as they have ascended to heaven, having fulfilled their duties as Kshatriyas. Krishna recounts the stories of ancient kings like Marutta, Suhotra, Vrihadratha, Sivi, Bharata, Rama, Bhagiratha, Dilipa, Mandhatri, Yayati, Amvarisha, Sasavindu, Gaya, Rantideva, Sagara, and Prithu. Despite their immense power, piety, and wealth, all these kings eventually faced death. Krishna uses these examples to illustrate that even the greatest of men cannot escape mortality, highlighting the transient nature of life and the inevitability of death. He urges Yudhishthira to abandon his grief and understand that mourning the dead is unnecessary since they have attained a noble end. Krishna's message is clear: life and death are part of the eternal cycle, and one should focus on performing their duties without attachment. By presenting these examples, Krishna seeks to provide Yudhishthira with a broader perspective on life and death, encouraging him to find solace in the fact that his loved ones have met a glorious end, fulfilling their destinies as warriors. |
| 130 Yudhishthira asks Krishna about the story of Suvarnashthivin, Srinjaya's son. Krishna explains that two Rishis, Narada and Parvata, had a compact to disclose their wishes to each other. They wandered the earth, subsisting on food offered by humans, and came to king Srinjaya's court. The king introduced his daughter, Sukumari, to attend to their needs. Narada fell in love with her but didn't disclose it to Parvata due to shame. Parvata discovered it and cursed Narada to become an ape, saying that Sukumari would be his wife but would see him as an ape. Narada retaliated, cursing Parvata to not be able to go to heaven. The curses were later lifted, and Narada married Sukumari. However, due to the curse, Sukumari saw Narada as an ape until the curse was lifted. Parvata intervened, revealing Narada's true form, and the couple was reunited. Krishna tells Yudhishthira that Narada is present and can tell him the story in person. The story highlights the power of curses and the importance of keeping compacts. It also shows the love and devotion of Sukumari, who remained faithful to Narada despite his ape-like appearance. |
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2 Apaddharmanusasana 43 646.6 8:59
| 131 Narada tells Yudhishthira the story of Suvarnashthivin, a child born to King Srinjaya with golden excreta. Srinjaya's wish for a heroic son was granted by Parvata, but Indra feared the child's potential and sent a tiger to kill him. The child was revived by Narada with Indra's permission. Suvarnashthivin grew up, ascended the throne, and ruled for 1100 years, performing many sacrifices and gratifying the gods and ancestors. He had many sons, who multiplied the race. Eventually, he went the way of all nature, leaving behind a legacy. Narada advises Yudhishthira to dispel his grief and bear the burden of his kingdom, performing great sacrifices to obtain desired regions. He reminds Yudhishthira that what is ordained must occur and that it is impossible to change the course of fate. Narada's story serves as a reminder of the cycle of life and death, and the importance of fulfilling one's duties as a king. Yudhishthira is encouraged to rise up and take charge of his kingdom, following the example of Suvarnashthivin and other great rulers. |
| 132 Vyasa advises Yudhishthira to follow his duty as a king and protect his subjects, as his ancestors did. He tells Yudhishthira that he has done his duty by slaying the Kauravas, who were trespassers against morality. Yudhishthira expresses his guilt over causing the death of many people, even though it was for the sake of the kingdom. Vyasa responds by questioning whether the Supreme Being or man is the doer of actions, and whether the fruits of those actions are the result of chance or previous actions. He argues that if the Supreme Being is the doer, then the consequences of those actions should attach to the Supreme Being, not man. If man is the doer, then he should take responsibility for his actions. Vyasa also points out that if chance is the determining factor, then no one can be held accountable for their actions. Vyasa concludes that one should follow the scriptures and perform expiatory acts for evil deeds, rather than laying down one's life in grief. He encourages Yudhishthira to adhere to the duties of his order, even if they are reproachable, and to avoid setting his heart on grief. Vyasa reminds Yudhishthira that he is a king and should uphold the rod of chastisement, as laid down in the scriptures. He also reminds him that expiatory acts can be performed to atone for past mistakes, and that it is never too late to make amends. |
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| 135 Yudhishthira asks Vyasa about acts that require expiation and how to be freed from sin. Vyasa explains that omitting ordained acts, doing interdicted acts, and behaving deceitfully make one liable for expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, and violating a compact. Vyasa also mentions exceptions, such as self-defense, following a preceptor's advice, and speaking a falsehood to save one's life or another's. He notes that one who slays a Brahmana who has fallen away from their duties does not truly become the slayer of a Brahmana. Vyasa also explains that certain acts, such as drinking alcohol in ignorance or for medical purposes, or committing theft for one's preceptor in a season of distress, do not lead to sin. Vyasa provides further examples of exceptions, including connection with the preceptor's wife at the preceptor's command, and stealing from non-Brahmanas in a season of distress for the sake of one's preceptor. He also notes that certain acts, such as killing animals in a sacrifice, or making a gift in ignorance to an undeserving Brahmana, do not lead to sin. Vyasa concludes that he has listed the acts that require expiation and the exceptions, and will now explain expiation in detail. He offers to provide further guidance on how to perform expiatory rites and achieve redemption. |
| 136 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiatory rites for different sins, including killing a Brahmana, adultery, and theft. These rites include acts such as subsisting on one meal a day, giving away wealth, and performing sacrifices. Vyasa notes that women can be cleansed of sins through regulated life and menstrual course. He also explains that the heaviness or lightness of sins depends on the individual's social order. Vyasa advises Yudhishthira to perform expiation for his sins, including killing his foes in battle. He reassures Yudhishthira that he will be cleansed of his sins and attain weal both in this life and the next. Vyasa emphasizes the importance of righteous behavior, faith, and following the duties ordained for one's social order. He encourages Yudhishthira to seek guidance from righteous men and to have recourse to expiation if he still regards himself as sinful. Vyasa's words offer a message of hope and redemption, emphasizing that even the gravest sins can be washed away through sincere effort and devotion. He encourages Yudhishthira to reflect on his actions and seek a path towards spiritual growth and renewal. |
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| 137 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa recounts a discourse between Manu and a group of Rishis, where Manu explains that certain acts, such as silent recitation and bathing in sacred waters, are cleansing. He also lists characteristics of virtue, including non-appropriation, truth, and freedom from wrath. Manu explains that acts can be virtuous or sinful depending on time and place, and that even evil acts can become virtuous in certain circumstances. He advises that expiation should be performed for acts undertaken in wrath or clouded judgment. Manu also lists foods that Brahmanas should avoid, including certain meats and foods cooked by unknown persons. Gifts should not be made for personal gain or fame, but rather to worthy recipients who are knowledgeable in the Vedas. Gifts to unworthy recipients, such as those without Vedic knowledge, are fruitless and may even produce evil consequences. Manu emphasizes the importance of studying the Vedas and performing penances to achieve spiritual growth and merit. |
| 138 Yudhishthira asks Vyasa about the duties of kings and the four orders, seeking guidance on morality and virtue. Vyasa directs him to Bhishma, who is conversant with all duties and morality, and has acquired knowledge from celestial Rishis and gods. Yudhishthira is hesitant, feeling guilty for having caused Bhishma's death through deceit, and wonders how he can approach him for guidance. Krishna and others encourage him to seek Bhishma's counsel, reminding him of his duties as a king. Yudhishthira rises, casting off grief, and prepares to enter the city. He worships the gods and Brahmanas, then ascends a white car adorned with blankets and deerskins, yoked to sixteen white bullocks. His brothers and others accompany him, and the procession enters the city, which is adorned with festoons, banners, and perfumes. The citizens come out to honor the king, and maidens stand at
doorways with jars of water. The procession is grand, with panegyrists and bards chanting praises, and the sound of drums and other instruments filling the air. As they enter the city, Yudhishthira is surrounded by his friends and well-wishers, who are eager to see him take his rightful place as king. The atmosphere is joyful, with the scent of incense and flowers filling the air. The king's procession is a grand spectacle, with colorful cars, elephants, and horses, and the sound of music and laughter echoing through the streets. |
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| 139 As Yudhishthira entered the city, thousands of citizens came out to greet him, eager to catch a glimpse of their new king. The streets were adorned with colorful decorations, and the sound of music and laughter filled the air. The ladies praised Yudhishthira, Bhima, Arjuna, and the two sons of Madri, and celebrated Krishna's virtues, comparing her to Gautami, the devoted wife of the seven Rishis. The city was filled with joy and shouts of triumph, as the people celebrated the return of their beloved king. Yudhishthira entered the palace, where he worshipped the household gods and was blessed by the Brahmanas, who offered him gifts and praises. But amidst the celebrations, a Rakshasa named Charvaka, disguised as a Brahmana, appeared and criticized Yudhishthira, saying that he was a wicked king who had slain his own kin. However, the Brahmanas recognized Charvaka and slew him with their spiritual energy, restoring peace to the gathering. The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved. Yudhishthira was grateful for their support and blessings, and he knew that he had truly earned his place as the king of Hastinapura. With his kingdom and his people at peace, Yudhishthira looked forward to a bright and prosperous future. |
| 140 Vaisampayana said, "Janardana addressed Yudhishthira, saying, 'Brahmanas are the objects of worship, gods on earth, easy to gratify but capable of inflicting pain with their speech.' He told the story of Charvaka, a Rakshasa who performed austere penances and received a boon of immunity from fear, but was later slain by the curse of Brahmanas for insulting them. Janardana said, 'Do not grieve, O king, for your kinsmen who perished in the observance of Kshatriya duties. They have gone to heaven. Attend to your duties, stay your foes, protect your subjects, and worship the Brahmanas.' Janardana explained that Charvaka's death was arranged by Brahman, who had foreseen that the Rakshasa would insult Brahmanas and meet his demise through their curse. He encouraged Yudhishthira to focus on his royal duties and not give way to grief, reminding him that his kinsmen had died in the pursuit of their Kshatriya duties and had earned a place in heaven. |
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| 141 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, facing east, surrounded by his brothers and nobles. Satyaki and Vasudeva sat on either side, while Bhima and Arjuna sat on gem-adorned seats. Pritha, Sahadeva, and Nakula sat on a white ivory throne, and other nobles, including Dhritarashtra, sat on separate seats. Yudhishthira touched the auspicious articles before him, including flowers, gold, and gems. The subjects, led by the priest, brought diverse articles for the coronation rite, including earth, gold, silver, and gems. Dhaumya constructed an altar and began the ceremony, pouring libations of clarified butter upon the sacrificial fire. Yudhishthira and Krishna were seated on a tiger-skin covered seat, and the priest poured sanctified water upon Yudhishthira's head. The royal sage and subjects did the same, and Yudhishthira accepted gifts from the subjects. He gave a thousand nishkas to the Brahmanas, who uttered benedictions and praised him, saying, 'By good luck, victory has been thine... Do thou attend to the acts that should next be done.' The Brahmanas, delighted with the gifts, wished him prosperity and victory, and with voice melodious like that of swans, uttered his praises. Thus, Yudhishthira was installed on the throne, adored by pious men, and surrounded by his friends and family." |
| 142 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are fortunate to have your favor, but our duty is to serve King Dhritarashtra, our father and god. I live for him, and my duty is to serve him always. He is the lord of the world, and we are all his subjects.' He asked them to show the same respect to Dhritarashtra as before, and appointed his brothers to various positions: Bhimasena as Yuvaraja, Nakula to manage the army's register, and Arjuna to resist hostile forces. He appointed Vidura to assist with deliberations and Sanjaya to oversee finances. Dhaumya was appointed to attend to religious rites, and Sahadeva to remain by his side. Yudhishthira tasked Vidura and Yuyutsu with carrying out Dhritarashtra's wishes and overseeing the citizens and provinces. He ensured that everyone had a role suitable to their abilities, and commanded them to act with alacrity and attention. With his kingdom organized, Yudhishthira devoted himself to virtue, determined to do what was right. He was a just and fair ruler, beloved by his subjects, and his kingdom prospered under his leadership." |
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| 143 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife, ensuring their souls would be at peace. Yudhishthira also performed the Sraddha rites for kings who died without kin, and built houses, wells, and tanks in their names, providing for the welfare of all. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects with virtue and compassion. He honored Dhritarashtra, Gandhari, Vidura, and the Kauravas, showing respect and kindness to all. The king extended his favors to the destitute, blind, and helpless, giving them food, clothes, and shelter, and providing for their well-being. Having conquered the Earth and freed from foes, Yudhishthira enjoyed great happiness, ruling with wisdom and justice. He was a shining example of a true king, beloved by his subjects and respected by all, and his kingdom prospered under his leadership." |
| 144 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are three-eyed Sambhu, the great Boar, Fire, the Sun, and the giver of food. You are the grinder of hostile hosts and the Being that pervades every form in the universe. You are fierce, the generalissimo in battle, and the Truth. You are the Brahmana of pure blood and the great Emperor. You are the Creator, the sire of the celestial physicians, and the Dwarf. You are Sacrifice embodied, Dhruva, Garuda, and Yajnasena. You are the ocean, without attributes, and the mountains. You walk on high and are called Vrishadarbha and Vrishakapi. You are the Chief of the celestials and the cause whence the Universe has sprung. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches, delighting the Pandavas and the Brahmanas present in the court." |
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| 145 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed his subjects and comforted his brothers, who were fatigued and grief-stricken after the battle. He said, 'Your bodies have been mangled with diverse weapons, and your hearts have been scorched by grief and anger. Through my fault, you have suffered the miseries of exile. Now, enjoy this victory and rest, then meet me again in the morning.' The brothers, with delighted hearts, then entered their assigned palaces, adorned with gems and gold, and teeming with servants. Bhima, the mighty-armed, obtained Duryodhana's palace, with its excellent buildings and rooms. Arjuna, the mighty-armed, got Dussasana's, with its golden gate-way and abundant wealth. Nakula, who had been emaciated by the miseries of exile, received Durmarshana's, which shone like the mansion of Kuvera himself. Sahadeva, ever employed in doing what was agreeable to him, got Durmukha's, with its beautiful women and beds. Yuyutsu, Vidura, Sanjaya, and others returned to their previous abodes, while Saurin, accompanied by Satyaki, entered Arjuna's palace, feasting on the viands and drinks that had been kept ready for them. The princes passed the night happily, then presented themselves before King Yudhishthira in the morning, their hearts full of joy." |
| 146 Janamejaya asked Vaisampayana to narrate what Yudhishthira and Krishna did after the kingdom was regained. Vaisampayana described how Yudhishthira, the mighty-armed son of Dharma, appointed each of the four orders to their respective duties, ensuring the kingdom's prosperity. He gave generously to Brahmanas and servants, fulfilling their wishes and gratifying their needs. He honored his priest Dhaumya with kine, wealth, and gold, and treated Kripa, his preceptor, with due respect. Yudhishthira also showed great kindness to Vidura, who had always been a source of wisdom and guidance. Having restored peace to his kingdom, Yudhishthira paid due honor to Dhritarashtra and Gandhari, ensuring their comfort and well-being. Then, with joined hands, Yudhishthira approached Krishna, who was seated on a golden sofa, adorned with celestial ornaments and the Kaustubha gem. Krishna's beauty was radiant, like a jewel set on gold, and his bosom shone with the splendor of the Udaya mountain that decked the rising Sun. Yudhishthira addressed Krishna sweetly, asking if he had passed the night happily and if all was well with him. He credited Krishna's grace for their victory and fame, saying, "We have won through thy grace, O refuge of the three worlds." However, Krishna remained silent, rapt in meditation, his eyes fixed on the infinite." |
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| 147 Yudhishthira asked Krishna, who was in a meditative state, about the cause of his abstraction. Krishna replied that he was thinking of Bhishma, who was lying on a bed of arrows and thinking of him. Krishna praised Bhishma's prowess and knowledge, saying that he was a receptacle of the sciences and a favorite disciple of Rama. He described Bhishma's bravery and strength, and how he had single-handedly fought against many kings and defeated them
. Krishna also mentioned Bhishma's knowledge of the four Vedas and his expertise in the celestial weapons. Krishna urged Yudhishthira to approach Bhishma and question him about morality, duty, and the four branches of knowledge. He said that Bhishma was a treasure trove of knowledge and that his wisdom would be lost once he passed away. Yudhishthira agreed, saying that he had heard of Bhishma's greatness from Brahmanas. He expressed his desire to learn from Bhishma and sought Krishna's guidance. Krishna offered to lead the way to Bhishma, and his car was yoked with horses fleet as thought. The car was adorned with gold, emeralds, and other jewels, and had a beautiful standard topped by Garuda. Daruka informed Krishna that the car was ready, and they prepared to depart." |
| 148 Janamejaya asked how Bhishma, who lay on a bed of arrows, cast off his body and what yoga he adopted. Vaisampayana replied that Bhishma, with concentrated attention, caused his soul to enter his soul. Surrounded by many Brahmanas, Bhishma blazed forth in great beauty like Surya. He thought of Krishna in mind, word, and act, and hymned his praise. Bhishma sought refuge in Krishna, the universal soul and lord of all creatures, who is without beginning and end, and the highest of the high. He described Krishna as the creator of everything, the slayer of Madhu, and the master of yoga. Bhishma praised Krishna as the supreme lord, who is beyond the ken of the senses and the understanding. He said that Krishna is called Hari and Narayana, and that he is the soul of the sun and the chief of all regenerate ones. Bhishma saluted Krishna in all his forms, and sought his protection. He said that Krishna is the creator, destroyer, and protector of the universe, and that he is invincible. Bhishma sought refuge in Krishna, and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and went away. The Brahmanas uttered the praises of Krishna and Bhishma, and commended him repeatedly. Bhishma's heart was filled with joy, and he proceeded to the abode of Krishna, accompanied by the Brahmanas and others." |
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| 149 Vaisampayana said, "Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. It was variegated with funeral pyres and heaps of armor and weapons, a grim reminder of the devastating war. Kesava spoke to Yudhishthira about Jamadagni's son and the five lakes of Rama, where Rama offered oblations of Kshatriya blood to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He asked Krishna to remove his doubt and narrate how the earth was filled with Kshatriyas again. Krishna, the elder brother of Gada, began to narrate the story in full detail. He explained how the earth had become filled with Kshatriyas, and how Rama, the high-souled descendant of Bhrigu, had exterminated the Kshatriya order in days of yore. Krishna's narration was a fascinating account of Rama's prowess and the cyclical nature of time, where events repeat themselves. He spoke of how the Kshatriya order was reestablished, and how the wheel of time turned full circle. Krishna's narration removed Yudhishthira's doubts, and he gained a deeper understanding of the past events and the workings of the universe." |
| 150 Vasudeva told Yudhishthira the story of Rama's energy and powers, as heard from great Rishis. Rama, Jamadagni's son, was born to slay Kshatriyas. A curse was cast upon Arjuna, a mighty Kshatriya, that Rama would lop off his arms. Rama avenged his father's death and vowed to free the earth of Kshatriyas. He slaughtered thousands and made the earth miry with blood. Some Kshatriya ladies protected their children, who multiplied and became mighty monarchs. Rama slaughtered them again, not sparing children. The earth became destitute of Kshatriyas for thrice seven times. Kasyapa accepted the earth and made a present of it to the Brahmanas. Sudras and Vaisyas united with Brahmana wives, causing anarchy. The earth sank, and Kasyapa held her on his lap, naming her Urvi. The earth begged Kasyapa for a king and revealed concealed Kshatriyas. Kasyapa installed them as kings, and their progeny are the current Kshatriya races. The earth told Kasyapa that some Kshatriyas were born in the race of Haihayas and were concealed among women. Others were brought up among bears, in the Rikshavat mountains, or protected by sages. She begged Kasyapa to make arrangements for their protection. Kasyapa sought out those Kshatriyas and installed them as kings. They multiplied and became mighty monarchs, and their progeny are the current Kshatriya races. Vasudeva told Yudhishthira that this was the story of Rama's energy and powers, and how the earth was freed from Kshatriyas. |
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| 151 Vaisampayana said, "King Yudhishthira was filled with wonder hearing about Rama's feats and said to Krishna, 'The prowess of Rama, who freed the earth of Kshatriyas, was like that of Sakra himself.' The scions of Kshatriyas were concealed and brought up by kine, Ocean, leopards, bears, and apes. Krishna and Yudhishthira proceeded to where Bhishma lay on his bed of arrows, surrounded by ascetics. Bhishma, with his perceptions clear, was approached by Krishna, who said, 'Are thy perceptions now as clear as before? I hope thy understanding is not clouded.' Bhishma, with his great ascetic merit, was devoted to righteousness and had a complete mastery over death. Krishna said, 'Dispel now the grief of Yudhishthira, who is burning with sorrow on account of the slaughter of his kinsmen.' Bhishma, raising his head, said, 'Salutations to thee, O divine Krishna! Thou art the origin and dissolution of all worlds.' Krishna displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. Bhishma was competent to behold Krishna through his own penances and would soon obtain a blissful end." |
| 152 Vaisampayana said, "Bhishma, filled with joy, spoke to Krishna, 'O master of all worlds, I am unable to speak due to my arrow-wounds. My mind is clouded, and my understanding is not clear. How can I venture to speak in your presence, when the master of speech himself would be overcome by hesitation?' Krishna replied, 'The words spoken by you are worthy of you, O foremost one of Kuru's race. Receive this boon from my grace: discomfort, stupefaction, and pain shall not overcome you. Your perceptions and memory shall be unclouded, and your understanding shall penetrate every subject connected with duty, morality, or profit. You shall behold the four orders of created things with celestial vision.' "The great Rishis adored Krishna with hymns from the Richs, Yajuses, and Samans. A celestial shower of flowers belonging to every season fell on that spot. Celestial instruments of every kind played in the welkin, and the tribes of Apsaras began to sing. An auspicious, pleasant, and pure breeze, bearing every kind of fragrance, began to blow. All the points of the compass became clear and quiet, and all the animals and birds began to rove in peace. The great Rishis departed, saying they would return the next day. Kesava and the Pandavas bowed to them and ascended their cars, proceeding to their respective mansions like tired lions seeking their caves." |
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| 153 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma. Sweet-voiced persons praised Vasudeva, and musical instruments were played. Conch-shells and drums were blown and beaten by thousands. The delightful sound of Vinas, Panavas, and bamboo flutes was heard. Krishna performed his ablutions, kindled a fire, and poured libations of clarified butter. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He then addressed Satyaki, 'Go to Yudhishthira's abode and ascertain if he is ready to visit Bhishma.' Satyaki went and returned, saying, 'The king is waiting for you.' Yudhishthira said, 'Let my car be made ready. We shall proceed without soldiers, lest we vex Bhishma.' The Pandavas proceeded towards Krishna's abode, where they mounted their cars and saluted one another. Krishna's steeds, Valahaka and Meghapushpa and Saivya and Sugriva, were urged by Daruka. They flew onwards, devouring the skies, and traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, overcome with fear. They beheld the puissant Bhishma, lying on his bed of arrows, like the Sun himself dropped from the firmament." |
| 154 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as he was about to expire. Yudhishthira asked Krishna to question Bhishma first, and Krishna approached Bhishma and spoke to him in a gentle voice. He asked Bhishma if he had passed the night comfortably and if his understanding was clear. Bhishma replied that through Krishna's grace, he was free from pain and his knowledge was shining clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted and that his declarations would be regarded as authoritative as the Vedas. Bhishma was inspired by Krishna's words and was ready to share his wisdom with the Pandavas and the other kings. He began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of morality and righteousness. His words were like a balm to the sorrowful Pandavas, and they listened with rapt attention." |
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| 155 Vaisampayana said, "Bhishma, with great energy, said, 'I shall discourse on the subject of duty, for I am acquainted with all duties. My speech and mind have become steady through thy grace, O Govinda, since thou art the eternal soul of every being. Let the righteous-souled Yudhishthira question me about morality and duty. I shall then be much gratified and shall speak of all duties.' He described Yudhishthira as a royal sage with a virtuous and great soul, intelligent, self-restrained, and righteous, who has no equal among all the Kurus and is devoted to truth, charity, and penances. Bhishma asked Yudhishthira to question him, saying he would be gratified to speak on duties. Vasudeva said, 'Yudhishthira is overcome with shame and fearful of your curse, having caused a great slaughter and pierced with shafts those who deserved his worship.' Bhishma replied, 'A Kshatriya's duty is to cast away their body in battle, and slay even preceptors if they are sinful and covetous. A righteous battle leads to heaven and fame.' Vaisampayana continued, 'Yudhishthira approached Bhishma with humility and stood in his sight. Bhishma gladdened him with affectionate words, asked him to take his seat, and said, 'Do not fear, ask me without anxiety.'" |
| 156 Vaisampayana said, "Yudhishthira asked Bhishma about kingly duties, saying they are the highest science of duty and the refuge of the world. Bhishma agreed, saying the science of kingly duties is the reins for checking the world. He advised Yudhishthira to always exert himself promptly, as exertion is superior to destiny. Truth is the king's greatest wealth and inspires confidence. The king should be self-restrained, humble, and righteous, with passions under control. He should administer justice, conceal his weaknesses, and observe straightforward conduct. The Brahmanas should never be punished, but if guilty, should be exiled. The king should show compassion and favor those who respect Brahmanas. A king who is always forgiving is regarded as the worst of his kind. He should be like the vernal Sun, neither cold nor too hot. The king should study friends and foes, avoid evil practices, and not be attached to them. He should behave like a mother towards her child, seeking the good of his subjects. Fortitude is essential, and the king should not indulge in jests with his servants, as it leads to disregard and chaos." |
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| 157 Bhishma advises Yudhishthira on the duties of a king, emphasizing the importance of action, readiness for battle, and wise governance. He recounts an old Sloka by Usanas that compares inactive kings to mice devoured by snakes. Bhishma underscores making peace with some foes and waging war with others, regardless of their relationship to the king. He highlights examples like King Sagara exiling his son for misconduct to illustrate the necessity of justice and truthfulness. Bhishma advises that kings should be wise, control their anger, maintain secrecy in state affairs, and ensure the happiness and
protection of their subjects. He stresses the importance of a king's virtues such as truth, liberality, and control over desires. A good king must choose loyal, capable ministers, foster trust, ensure order, and promote prosperity in his realm. Kings should protect the four orders in the discharge of their duties, prevent a confusion of duties among the orders, and not repose full confidence in others, including their own servants. They must always be vigilant, observe the laches of foes, and seek to win over enemy officers with presents. Kings should administer justice like Yama and amass wealth like Kuvera while observing the merits and defects of their acquisitions. The happiness of their subjects, observance of truth, and sincerity are the eternal duties of kings. Bhishma quotes Manu, emphasizing that wise leadership and protection are paramount. He concludes by quoting Usanas on the necessity of a good king, comparing leadership to a boat needed for survival at sea. A righteous king who respects knowledge, treads the path of the righteous, and maintains secrecy in his actions deserves to rule. |
| 158 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, and companion with intelligent persons. He should gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. He should not disregard a foe, however weak. A king should act righteously, but also use crookedness when necessary. If he falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties, tell me what more you wish to know." The assembled sages praised Bhishma, and Yudhishthira touched his feet, saying he would ask more questions the next day. They then circumambulated Bhishma, bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city." |
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| 159 Vaisampayana said, "Rising the next day and performing their morning rites, the Pandavas and Yadavas set out for the field of Kuru. Approaching Bhishma, they inquired if he had passed the night happily. Saluting the Rishis and blessed by them, the princes took their seats around Bhishma. Yudhishthira, with great energy, worshipped Bhishma and asked about the origin of the word 'Rajan' (King). Yudhishthira questioned why one man, the king, rules the world and why everyone seeks his favor. Bhishma explained that in the Krita age, there was no king or chastisement, and men protected each other righteously. As error and covetousness arose, virtue declined, leading to the disappearance of the Vedas and righteousness. The gods, fearing the loss of the Vedas, sought protection from Brahmana. The Grandsire composed a treatise of a hundred thousand chapters on Virtue, Profit, Pleasure, and Emancipation. He explained the necessity of chastisement, and how the treatise laid down the principles of governance, including behavior towards counselors, spies, and enemies. The treatise detailed the duties of kings, the acquisition and protection of wealth, and the administration of justice. It also covered the characteristics of good kingship, such as wisdom, liberality, and control over anger. Bhishma narrated the story of Vena and his son Prithu, the first king who leveled the earth and ensured prosperity. Prithu, confirmed by Vishnu, protected his kingdom with the science of chastisement. Bhishma emphasized that the conduct of a king should be regulated by intelligence, opportunities, and means. He concluded by explaining that kingship, established by the gods, commands obedience due to its divine nature and the practice of morality and just behavior." |
| 160 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders. Bhishma said, 'The nine duties of all orders are suppressing wrath, truthfulness, justice, forgiveness, begetting children, purity, avoidance of quarrel, simplicity, and maintaining dependants.' He then described the special duties of Brahmanas, Kshatriyas, Vaisyas, and Sudras. Brahmanas should study Vedas, practice self-restraint, and perform sacrifices. They should marry and beget children, practice charity, and distribute wealth among deserving persons. Kshatriyas should protect people, perform sacrifices, and engage in battle. They should give but not beg, and protect their subjects. Vaisyas should make gifts, study Vedas, perform sacrifices, and acquire wealth by fair means. They should protect and rear domestic animals and trade with others' wealth. Sudras should serve the other three orders and perform minor sacrifices. Bhishma emphasized the importance of devotion and sacrifice for all orders, saying, 'Sacrifice is a mighty agent...there is nothing in the three worlds equal to sacrifice.' He also mentioned that the Brahmana is the foremost of gods and that all orders are holy and related to each other through intermediate classes." |
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| 161 Bhishma described the four modes of life and their duties, saying, "Vanaprastha involves retiring to the woods after completing Garhasthya duties, with a cleansed soul and senses under restraint. Bhaikshya involves wandering and begging for food, practicing self-restraint and contemplation, without desire of bettering one's situation. Garhasthya involves studying Vedas, begetting children, and enjoying pleasures while performing religious acts, with careful attention to duties. Brahmacharya involves studying Vedas, observing vows, and serving one's preceptor, with senses under control and attention to instructions. Bhishma emphasized the importance of truth, simplicity, and worship of guests, and quoted a verse by Narayana on the duties of Garhasthya, which includes support of sons and wives, study of Vedas, and enjoyment of wedded wives. He described the rewards for properly discharging these duties, including blessed rewards in heaven and deathless rewards after death. Bhishma concluded by listing the duties of a Brahmacharin, including non-attachment, doing good to enemies, not showing favor or disfavor, and attending to the Vedas and serving one's preceptor with a smeared body and filth." |
| 162 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life, namely Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya, are meant for Brahmanas, while Kshatriyas have their own duties, which are especially fit for the kingly order. He criticized Brahmanas who engage in improper pursuits, such as those of Kshatriyas, Vaisyas, and Sudras, saying they incur censure in this world and go to hell in the next. In contrast, a Brahmana who follows the six-fold acts, performs all his duties, controls his passions, and is charitable achieves inexhaustible regions of bliss in the other world. Bhishma emphasized that one's nature is derived from their actions, and urged Yudhishthira to regard Vedic study as equal to kingly power or other pursuits like agriculture, trade, and hunting. He noted that the world is governed by Time, and all acts, good or bad, are influenced by it. While good acts may exhaust their influence, propensities continue to guide individuals, leading them in various directions. Bhishma's words of wisdom aimed to guide Yudhishthira on the path of righteousness and duty. |
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| 163 Bhishma told Yudhishthira that a Brahmana should avoid improper pursuits like serving kings, agriculture, and trade, and instead lead a domestic life, perform six Vedic acts, and avoid wicked behavior. He emphasized the importance of self-restraint, purity, and simplicity for a Brahmana, and noted that those who fall away from their duties become equal to Sudras. Bhishma also described the duties of other orders, saying that Sudras, Vaisyas, and Kshatriyas can adopt peaceful duties and modes of life like mendicancy, but kingly duties are the foremost, and all other duties depend on them. He stressed that if kingly duties disappear, all other duties and scriptures will be lost, and encouraged Yudhishthira to adopt kingly duties, which encompass all kinds of renunciation, initiation, learning, and worldly behavior. Bhishma also noted that the duties of Kshatriyas afford great relief and produce great rewards, and that all the world is subject to the might of their arms. He emphasized that the Vedas have declared the supremacy of kingly duties, and that all other duties are engulfed in them. |
| 164 Bhishma told Yudhishthira that kingly duties encompass all other duties and modes of life, including those of yatis and Brahmanas. If kingly duties are disturbed, all creatures suffer, and the world falls into chaos. Bhishma noted that many brave kings had sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounted the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a boon by Indra, who praised Mandhatri's devotion to righteousness and his desire to lead a virtuous life. Mandhatri sought to understand kingly duties and how to discharge them properly, as he was unsure of how to fulfill his role as a king. Indra explained that kingly duties are the foremost and most important, as they protect all other duties and creatures. Vishnu himself had exercised kingly duties to destroy his foes and afford relief to the gods and Rishis. Bhishma emphasized that kingly duties are eternal and lead to eternal emancipation, and that they protect and embrace the well-being of all creatures. He stressed that kingly duties are not just about wielding power, but about protecting and serving others, and that they are essential for maintaining order and harmony in the world. |
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| 165 Indra told Mandhatri that Kshatriya duties are the foremost and include all other duties. If not properly discharged, all creatures suffer. Kings should reclaim land, perform sacrifices, and protect subjects. Abandonment, especially in battle, is a key virtue. Kshatriyas should lead a domestic life, be impartial, and protect all. The duties of the four orders and modes of life depend on kingly duties. Brahmanas should follow Vedic rituals, and Kshatriyas should ensure their observance. Other tribes, like Yavanas and Kiratas, should serve their elders, kings, and Brahmanas, and perform Vedic duties like sacrifices and giving to Brahmanas. Indra emphasized that kingly duties are essential for maintaining order and that the science of chastisement is necessary to restrain wicked men. He noted that in the Krita age, duties were clear, but in subsequent ages, confusion and wickedness arose. Bhishma concluded that one should adhere to the circle of duties established in ancient times, and that Kshatriyas should watch over and guide others in their duties. He praised Mandhatri for his devotion to righteousness and his desire to lead a virtuous life, and encouraged him to continue following the path of kingly duties. |
| 166 Yudhishthira asked Bhishma to elaborate on the four modes of human life. Bhishma explained that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues kinsmen and relatives from distress, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, displays compassion, and abstains from cruelty, attains the objects of all modes of life. Bhishma emphasized that a king who adheres to his duties earns the merits of all modes of life and that kingly duties are eternal and have been practised by great men since ancient times. He added that a king who protects his kingdom and his subjects, and who engages in battle to protect the righteous, attains the object of the Sannyasa mode of life. Bhishma also noted that a king who bestows favours and inflicts punishments, honours those deserving of honour, and protects all creatures, earns the merits of all the modes of life. |
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| 167 Yudhishthira asked Bhishma about the principal duties of a kingdom. Bhishma explained that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. In anarchy, righteousness cannot dwell, and inhabitants devour one another. The Srutis declare that crowning a king is like crowning Indra. A powerful king should be worshipped like Indra, and people should bend before him. Anarchy is the worst state, and even the wicked cannot be happy in it. The gods created kings to protect people, and without a king, the strong prey on the weak. In the past, people assembled and made compacts to avoid anarchy, and eventually, Manu was appointed as the first king. Manu was hesitant due to the fear of sinful acts, but the people assured him that they would share their wealth and provide him with a strong force. With his newfound strength, Manu protected the people and set them on their respective duties, like a rain-charged cloud benefiting the world. He checked all acts of wickedness and made the inhabitants humble themselves before him. The people prospered under his protection, and he became irresistible. Bhishma advised Yudhishthira to follow Manu's example and protect his people, discharging his duties with diligence and firmness. |
| 168 Yudhishthira asks why Brahmanas consider the king a god, and Bhishma explains that the king's role is crucial in maintaining social order and ensuring the welfare of his subjects. Without a king, people would be consumed by chaos and destruction, and the strong would prey on the weak. The king's protection is essential for the survival of society, and his duties are rooted in maintaining law and order.
Vrihaspati, a wise sage, tells Vasumanas, a king of Kosala, that the king's protection enables people to live fearlessly, perform sacrifices, acquire knowledge, and engage in agriculture and trade. In return, the king deserves worship and obedience from his subjects. Vrihaspati warns that disregarding the king's authority leads to destruction, hell, and eternal suffering.
The king assumes various forms, including Agni, Aditya, Mrityu, Vaisravana, and Yama, and is responsible for upholding justice, punishing the wicked, and rewarding the righteous. The king is the heart of his people, their refuge, glory, and happiness. By governing with self-restraint, truth, and friendship, the king earns glory and an eternal abode in heaven.
Bhishma emphasizes that the king's role is not limited to punishment and protection but also extends to promoting the welfare of his subjects, encouraging virtue, and upholding the principles of justice and morality. The king's duties are sacred and essential for the well-being of society, and his authority should be respected and obeyed. |
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| 169 Yudhishthira asks Bhishma about the duties of a king. Bhishma explains that a king should first subdue himself, then his foes. He should protect his kingdom, inspire confidence in his subjects, and employ spies wisely. A king should be virtuous, charitable, and devoted to performing sacrifices. He should also be conversant with the Vedas and their branches. Bhishma advises Yudhishthira to avoid war for acquisition of territory and instead use conciliation, gifts, and disunion to expand his dominion. A king should protect his subjects like his own children but show no compassion in judicial disputes. He should appoint wise men to administer justice and regulate chastisement properly. Bhishma also advises Yudhishthira to be prepared for war, store wealth and resources, and protect his capital and provinces. A king who rules with righteousness and follows the science of chastisement will attain happiness in heaven.
The science of chastisement forces men to follow their duties, and when properly administered, leads to a golden age (Krita) where righteousness prevails. If a king rules with a complete reliance on the science of chastisement, the Krita age sets in, and men become truly happy. If a king fails to protect his subjects and follow the science of chastisement, he incurs sin and suffers in hell. Bhishma advises Yudhishthira to protect his subjects righteously and follow the science of chastisement to attain blessedness in heaven. |
| 170 Yudhishthira asks if a king can acquire happiness by observing certain virtues. Bhishma lists 36 virtues a king should observe, including kindness, faith, courage, and generosity. A king should rule without wrath or malice, acquire wealth without cruelty, and pursue pleasure without attachment. He should be liberal, but not to the unobserving, and have prowess without cruelty. A king should make alliances, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should protect his wives, be pure, and not indulge in excessive female companionship. He should take wholesome food, pay regards to those who deserve them, and worship the gods without pride. A king should seek prosperity, comfort men, and not abandon those he has favored. He should be clever in business, wait for the proper time, and not strike in ignorance. A king should display temper only when necessary and be mild towards those who have not offended. Bhishma advises Yudhishthira to rule with these virtues to achieve prosperity and rewards in heaven. Yudhishthira, with great intelligence and docility, worships Bhishma and begins to rule according to his teachings, protected by Bhima and others. By following these virtues, a king can gain the respect and admiration of his subjects and ensure a peaceful and prosperous reign. |
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| 171 Yudhishthira asks how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their benedictions. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and uncovetous persons in matters of pleasure and profit. He should fill his treasury with just tribute, fines, and imposts, and protect his subjects from want. A king who protects his subjects properly, is liberal, and observes righteousness, earns their devotion. He should not fill his treasury unrighteously or covetously, and should protect Brahmanas and their wealth. By protecting his kingdom and ruling justly, a king can reap much fruit and enjoy the earth's prosperity. Bhishma advises Yudhishthira to imitate the flower-man, who gathers flowers without harming the plant, and not the charcoal-maker, who destroys the tree for its wood. A king should protect his subjects righteously to acquire fame, merit, and prosperity in heaven. He should also comfort and support them in times of need, and refrain from oppressing them with excessive taxes or punishments. By doing so, a king can earn the love and respect of his subjects and ensure a peaceful and prosperous reign. Bhishma emphasizes that protecting the subjects is the highest duty of a king, and that he should discharge this duty with care and compassion. |
| 172 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that the Brahmana was created from the mouth of Brahman and is the lord of all creatures. The Kshatriya was created for ruling and protecting, the Vaisya for supporting the other orders, and the Sudra for serving. The earth belongs to the Brahmana, but the Kshatriya rules in their absence. The Brahmana is the first-born and foremost, and deserves veneration. A king should give land to a learned and virtuous Brahmana and seek their counsel. The priest shares in the king's merit and helps him earn prosperity. When a king follows a Brahmana's instructions, his subjects become virtuous and he obtains a fourth part of their righteous acts. Sacrifices depend on the king, and he is like Indra, Yama, and Dharma, sustaining and supporting everything. The king is the protector of his subjects and the supporter of the gods. He is the one who upholds the duties of his order and ensures the well-being of all creatures. By following the counsel of the Brahmana, the king can ensure the prosperity of his kingdom and earn great merit. The story highlights the importance of the relationship between the king and the Brahmana, and how they should work together to maintain order and prosperity in the kingdom. The Brahmana provides guidance and counsel, while the king provides protection and support. This partnership is essential for the well-being of all creatures and the maintenance of dharma. |
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| 173 Bhishma advises Yudhishthira to appoint a learned priest for guidance, citing the importance of the relationship between Brahmanas and Kshatriyas. Aila's son asks Kasyapa about this relationship, and Kasyapa explains that when they work together, prosperity follows, but when they contend, ruin occurs. The Brahmana and Kshatriya are interconnected and protect each other, like a tree and its shade. If they don't work together, destruction follows, and the four orders of men become confounded. Indra withholds rain, and Rudra, the god of vengeance, appears when sinful men abandon the Vedas and Brahmanas seek protection from the scriptures. Rudra exists in the hearts of men and destroys them through lust and malice, like a fire that consumes everything in its path. Aila asks why men should do good deeds if chastisement affects all, and Kasyapa advises avoiding connection with the sinful and performing good acts to become pure and stainless. He uses the analogy of wood that is wet and dry, saying that even the sinless can be affected by the sinful if they mingle with them. The conversation highlights the importance of the relationship between Brahmanas and Kshatriyas, and how their collaboration leads to prosperity, while their contention leads to ruin. It also emphasizes the need for individuals to perform good deeds and avoid sinful connections to achieve purity and stainlessness. By following these principles, men can attain great felicity in the other world, where the regions of the meritorious are full of honey and gold, and the regions of the sinful are hellish and full of sorrow. |
| 174 Bhishma tells Yudhishthira that a king's strength rests on his priest, and the kingdom's prosperity depends on their collaboration. He shares the story of King Muchukunda, who, aided by his priest Vasishtha, defeated King Vaisravana's Rakshasas. Vaisravana questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and must work together to uphold the world. He asserted that he was acting according to Kshatriya duties and did not want sovereignty as a gift, but rather through his own might. Vaisravana was impressed by Muchukunda's fearlessness and devotion to duty, and the king went on to rule the earth and achieve great fame. Bhishma concludes that a king who collaborates with Brahmanas and follows Kshatriya duties can subjugate the earth and achieve success. He emphasizes that the Brahmana and Kshatriya are interdependent and must work together to maintain order and uphold the world. The story highlights the importance of the relationship between kings and priests, and how their collaboration leads to prosperity and success. It also emphasizes the need for kings to follow their duties and work with Brahmanas to maintain order and uphold the world. By doing so, they can achieve great things and earn lasting fame. The conversation between Muchukunda and Vaisravana serves as a model for the ideal relationship between kings and priests, and Bhishma uses it to advise Yudhishthira on how to rule effectively. |
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| 175 Yudhishthira asks Bhishma about the conduct of a king that leads to prosperity and merit. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and be devoted to righteousness. He should be like Death to his foes and exterminate robbers. A king earns a fourth of the merit of his subjects and should protect Brahmana wealth. Bhishma tells Yudhishthira that his heart is too mild and compassionate, and he needs to follow the conduct of his ancestors. Yudhishthira expresses his desire to retire to the woods, but Bhishma advises him to rule his kingdom and protect his subjects to acquire merit. Bhishma says that even failed attempts at performing duties are better than not trying, and a virtuous king can achieve prosperity and heaven. He encourages Yudhishthira to be courageous, compassionate, and just, and to support his friends and subjects. Bhishma reminds Yudhishthira that his ancestors were brave and virtuous, and he should follow in their footsteps. He advises Yudhishthira to protect the good and punish the wicked, and to be a shelter for those who seek refuge. Bhishma's advice is meant to inspire Yudhishthira to be a great king, and to remind him of his duties and responsibilities. He encourages Yudhishthira to be strong and courageous, but also compassionate and just. By following Bhishma's advice, Yudhishthira can achieve prosperity and merit, and become a legendary king. |
| 176 Yudhishthira asks Bhishma about the duties of Brahmanas and the difference between those who follow their order and those who don't. Bhishma explains that learned and virtuous Brahmanas, who are possessed of Vedic lore and have their own fires to worship, are equal to Brahma. They look upon all creatures with an equal eye and are devoted to the practices of their order. On the other hand, those Brahmanas who are not well-born and don't follow their duties are like Sudras. Bhishma advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. He lists five types of Brahmanas who are considered Chandalas, including those who work in courts or perform worship for a fee. He also explains that Brahmanas who take on certain roles, such as Ritwikas or Purohitas, become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, and he should punish and separate those who don't follow their duties. If a Brahmana becomes a thief due to want, it's the king's duty
to provide for his support, and if he still doesn't abstain from theft, he should be banished. Bhishma emphasizes the importance of the king's role in maintaining the duties of Brahmanas and ensuring their virtue and devotion to their order. |
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| 177 Yudhishthira asks Bhishma about the king's role in protecting his people and the wealth he is lord of. Bhishma explains that the king is lord of the wealth of all except Brahmanas who follow their duties. He should not spare those who don't follow their duties, as it is the king's responsibility to maintain order and ensure the well-being of his subjects. The king of the Kaikeyas recounts how a Rakshasa was unable to possess his heart because of his righteous behavior and protection of Brahmanas, Kshatriyas, Vaisyas, and Sudras. He supports the helpless, follows the customs of his family and country, and protects ascetics. He also ensures that his subjects are devoted to their duties and that the Brahmanas are provided for. Bhishma advises Yudhishthira to protect Brahmanas, who will then protect him in return. Their blessings will descend upon righteous kings, and they will obtain prosperity and residence in heaven with Indra. Bhishma also advises chastising and separating Brahmanas who don't follow their duties, as they can bring harm to the king and his subjects. Overall, the king's role is to maintain order, protect his subjects, and ensure their well-being. By following Bhishma's advice, Yudhishthira can become a righteous and prosperous king, and earn the blessings of the Brahmanas and a place in heaven. |
| 178 Yudhishthira asks Bhishma if a Brahmana can support himself by practicing Vaisya duties. Bhishma says yes, if the Brahmana loses his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, animals, and cooked food. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. When the king's power suffers decay, the Brahmanas should seek their own good by gifts, penances, sacrifices, peacefulness, and self-restraint. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that those who fight for Brahmanas attain high regions of bliss. |
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| 179 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma says they should be knowledgeable, loyal, friendly, and truthful, with qualities like simplicity, sincerity, and self-restraint. They should be devoid of cruelty, vanity, and malice, and possess intelligence, truthfulness, and observance of vows. Yudhishthira also asks about the gift of Dakshina in sacrifices, noting that there is no fixed amount specified in the Vedas. Bhishma explains that Dakshina is a vital part of sacrifice, nourishing the Vedas, and that a sacrifice without it cannot lead to salvation. However, even a small offering can be efficacious if made with devotion. Bhishma emphasizes that a person, sacrifice, and Soma must all be of good character, and that a person of bad character is doomed in both this and the next world. He also notes that penances are considered higher than sacrifices, and that true penance involves abstention from injury, truthfulness, benevolence, and compassion, rather than just physical emaciation. |
| 180 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, those devoted, relatives, and those won over by gifts. A righteous person who serves only one side is the fifth kind of friend. Bhishma advises the king to be cautious in trusting others, as even friends can become foes. A king should accomplish important tasks personally and not completely rely on ministers. Trustfulness can lead to premature death, and mistrust can lead to destruction. Bhishma suggests trusting and mistrusting everyone to some extent. A true friend is one who feels joy at the king's prosperity and misery at his decay. Such a person can be trusted with secrets and should be honored. A king should appoint one person per task and avoid appointing multiple people to the same task. Ministers should be appointed based on their abilities and character. Kinsmen can be both a refuge and a source of danger, so a king should honor and worship them while also being cautious. Bhishma also advises the king to be wise and clever in his dealings, to observe restraints, and to never abandon righteousness. By following these principles, a king can achieve great prosperity and everlasting fame. Bhishma further explains that a king's minister should be intelligent, clever, and able to transact business. They should be brave, respectable, learned, and full of resources. A king should honor and worship such ministers and appoint them to offices connected with profit and other important matters. By doing so, a king can ensure his own prosperity and happiness. |
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| 181 Yudhishthira asks how to win over the hearts of friends and foes. Bhishma cites the story of Vasudeva and Narada, a celestial sage. Vasudeva laments that his kinsmen, the Andhakas and Vrishnis, are against him, despite his efforts to please them. He feels helpless, stuck between two factions, and unable to take back the wealth he has given away. Narada advises Vasudeva to use a weapon not made of steel, but one that pierces hearts - the giving of food, forgiveness, sincerity, mildness, and honor. Narada tells Vasudeva to correct the tongues of his kinsmen with soft words and to bear the weight of governing the Vrishnis. Disunion will lead to destruction, and Vasudeva must act to prevent it. Narada reminds Vasudeva that he is intelligent and wise, and that the Yadavas, Kukuras, Bhojas, Andhakas, and Vrishnis depend on him. The Rishis pray for his advancement, and he must rely on his own strength to live in happiness. Vasudeva must use his wisdom and accomplishments to correct his kinsmen and bring peace to the family. Narada's advice is a reminder that wisdom, forgiveness, and mildness can be powerful tools in resolving conflicts and achieving happiness. |
| 182 Bhishma tells Yudhishthira that a king should protect those who advance his interests. A sage, Kalakavrikshiya, once helped King Kshemadarsin of Kosala by exposing corrupt officers. The sage, with a crow in a cage, traveled the kingdom, proclaiming his ability to know the past, present, and future. He accused several officers of embezzlement, but they united and killed his crow. The sage sought the king's protection and warned him of the dangers of heedlessness and the importance of ascertaining the merits and faults of his servants. He advised the king to be cautious and strike against the corrupt officers one by one, lest they combine against him. The sage also cautioned the king about the nature of his ministers, comparing them to grassy parasites that swell and overshadow the tree that nourishes them. He urged the king to check and correct them, as they were destroying his prosperity. The king heeded the sage's advice, appointed him as his Purohita, and conquered the earth with his guidance. The sage performed many grand sacrifices for the king and helped him acquire great fame. The story illustrates the importance of wise counsel and careful judgment in governing a kingdom. |
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| 183 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers of war, courtiers, generalissimos, and counsellors. Bhishma advises that legislators should be modest, self-restrained, truthful, and courageous. Ministers of war should be courageous, learned, and devoted. Courtiers should be of high descent, devoted, and persevering. Generalissimos should be of high birth, wise, and devoted. Counsellors should be wise, learned, and forgiving. Bhishma also advises the king to employ ministers who are possessed of intelligence, energy, patience, forgiveness, purity, loyalty, firmness, and courage. He warns against employing those who are wicked, proud, or unfriendly. The king should consult with ministers who are devoted, wise, and courageous, and who can read signs and gestures. He should also consult with those who are conversant with policy and the requirements of time. The king's counsels should be kept secret, and he should avoid consulting with those who are not devoted to him. Bhishma also advises the king to hold consultations in a private and secure place, free from distractions and interruptions. The king should also avoid consulting with those who are physically or mentally impaired, and should instead seek the advice of wise and able-bodied ministers. By following these guidelines, the king can ensure that his kingdom is well-governed and prosperous, and that his subjects are happy and content. Bhishma's advice is based on his own experience and wisdom, and is intended to help Yudhishthira become a wise and effective ruler. |
| 184 Bhishma tells Yudhishthira that Vrihaspati once advised Sakra that agreeable speech is the key to winning the hearts of all creatures. Vrihaspati said that speaking kindly can bring happiness and love from others, while abstaining from agreeable speech can lead to hatred. He advised Sakra to initiate conversations with others with a smile and sweet words, as this can make even gifts more delightful. Vrihaspati also noted that sweet speech can reconcile even those who have been wronged, and that a king should use sweet words when inflicting punishment. He emphasized that sweetness of speech never fails to achieve its purpose and never pains the heart. Bhishma continued, "Vrihaspati further said that a person of good acts and sweet speech has no equal. Even the possessions of men, if taken away with sweet speeches, can succeed in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sakra, following this advice, began to act accordingly and soon became beloved by all. Do thou also, O son of Kunti, practise this virtue, for it is essential for a king to win the hearts of his subjects." |
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| 185 Yudhishthira asks Bhishma how a king can obtain great blessedness and eternal fame. Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He describes the ideal qualities of ministers, including wisdom, dignity, impartiality, and a sense of justice. The king should consult with these ministers and publish the results of their deliberations, ensuring transparency and accountability. Bhishma also emphasizes the importance of administering justice fairly, punishing offenders according to their crimes, and cherishing good men with agreeable speeches and gifts. He warns against unrighteous behavior, which can lead to hell and damage the kingdom. The king should be cautious and not trust anyone too readily, not even his own son. Bhishma further advises the king to be intelligent, courageous, and modest, and to possess the strength of mind and purity of conduct. He should be able to bear exposure to rain, cold, heat, and wind, and be watchful of the laches of foes. The king should also be able to lull his foes into a sense of security, but not trust them himself. |
| 186 Yudhishthira asks Bhishma about the kind of city a king should dwell in. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population. The city should be protected by walls, a trench, and a strong army, and should have a good store of provisions, weapons, and other essential items. The king should fill his treasury, increase his forces, and establish courts of justice. He should also collect provisions, fuel, and other essential items, and protect his people. The king should honor the righteous, chastise the unrighteous, and set his people to their duties. He should use spies to gather information and devise his own measures, honoring those who are loyal and punishing those who are hostile. The king should also protect the helpless, honor ascetics, and make gifts to them. He should behave humbly towards ascetics and confide in them in times of distress. Bhishma also advises the king to select friends from among ascetics residing in different kingdoms and forests. He should show hospitality towards them and assign them the means of sustenance. The king should behave towards ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. By following these measures, the king can ensure the prosperity and protection of his city and his people. |
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| 187 Yudhishthira asks Bhishma how a kingdom can be consolidated and protected. Bhishma advises that a headman should be selected for each village, with superintendents and officers above them. The headman should report to the superintendents, who should report to the officers, and so on. The king should appoint virtuous ministers to supervise the administration and protect the people from harmful individuals. The king should levy taxes on trade and manufactures, but avoid excessive taxation that may emasculate his people. He should show compassion to his subjects and protect them from robbers. He should collect wealth to protect his kingdom and inspire his people to share in his weal and woe. The king should behave leniently towards the Vaisyas, conciliate and protect them, and adopt measures to enhance their productive powers. He should ensure that his subjects are happy and content, and that his kingdom is prosperous and peaceful. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers
and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king. |
| 188 Yudhishthira asks how a king should behave when desiring more wealth. Bhishma advises that a king should protect his subjects and adopt measures for their good, like a bee gathering honey or a cowherd milking a cow. He should impose taxes gradually and with conciliation, not unseasonably or oppressively. The king should check disorderly elements, restrain sinful subjects, and make gifts to the distressed from compassion, not fear. The king should encourage agriculture, trade, and other activities, and honor wealthy subjects, for they are the foremost in the realm. A wise king should display truth, sincerity, absence of wrath, and abstention from injury, and wield the rod of chastisement to enhance his treasury, support his friends, and consolidate his kingdom. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king. |
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| 189 Bhishma advises Yudhishthira on how a king should behave. He should protect his subjects, assign means of sustenance to Brahmanas, and support agriculture, cattle-rearing, and trade. A king should also protect those who deserve protection and set spies to ascertain the thoughts and acts of his subjects. He should reflect on his own laches, weaknesses, and faults, and cause trusted agents to wander through the kingdom to gauge public opinion. A king should be heedful of his subjects and foes, and not become heedless, lest they fall upon him like vultures. He should not afflict traders with heavy taxes, nor oppress agriculturists, who bear the burdens of the king and support other residents. The king's gifts support the gods, ancestors, men, and animals. Bhishma also advises Yudhishthira on how to acquire superiority over others, citing the principle of the strong devouring the weak. However, a king should not be heedless, and should protect his subjects and foes, and assign means of sustenance to Brahmanas. By following these principles, a king can rule effectively and earn a good name. |
| 190 Bhishma recites the words of Utathya to Mandhatri, saying that a king should act in the interests of righteousness, not capriciously. Righteousness is the foundation of a king's power, and if he fails to uphold it, he sinks into hell. The king should restrain unrighteousness, or sinfulness, which leads to chaos and destruction. Righteousness is the basis of all prosperity, and the king should advance its cause. The sages created the king to be the embodiment of righteousness on earth. A king who rules righteously is called a true king, while one who does not is called a Vrishala. Utathya warns Mandhatri to avoid pride and unrighteousness, which can lead to ruin. He advises the king to gratify the wishes of Brahmanas, who are the source of Dharma, and to avoid malice towards them. Neglecting the wishes of Brahmanas can lead to danger and loss of prosperity. Utathya also warns against the consequences of unrighteousness, including confusion of castes, birth defects, and natural disasters. He advises the king to take measures for his own safety and to protect his subjects, lest destruction seize the kingdom. |
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| 191 Utathya advises King Mandhatri to act virtuously, protect his subjects, and uphold righteousness, which is the foundation of a king's power. The king's conduct determines the age and affects all creatures, influencing the prosperity and happiness of his people. He should be like a skilled washerman who cleans cloth without taking away its dye, correcting faults without causing harm. The king is the creator and destroyer of his people, and his righteousness or unrighteousness has a profound impact on the world. When the king becomes unrighteous, all creatures suffer, and the eyes of the weak, the Muni, and the snake of virulent poison become unbearable. The king should protect the weak, avoid humiliating them, and not take wealth from them. He should punish the wicked and honor his ministers, employing them in policy and battle, and paying homage to the deserving. The king's duty is to protect all, subdue strength, and honor those who deserve it. He should be like Yama, governing without distinctions, and cultivate forgiveness, intelligence, and patience. A king who is not clever and wise cannot protect his subjects, and sovereignty becomes a burden. Only a wise and courageous king can bear the weight of sovereignty and rule his kingdom with justice and prosperity. |
| 192 Yudhishthira asks Bhishma how a righteous king should behave, seeking guidance on the duties of a monarch. Bhishma cites the ancient story of Vamadeva, a sage who advised King Vasumanas on the importance of righteousness. Vamadeva emphasized that righteousness is the most efficacious means of accomplishing objects and that a king who disregards it falls away from virtue and loses both righteousness and profit. A king who seeks the counsel of a vicious minister becomes a destroyer of righteousness and deserves to be slain by his subjects. A king who is incompetent, governed by caprice, and indulges in brag, meets with destruction. On the other hand, a king who is desirous of prosperity, free from malice, and gifted with intelligence, thrives in affluence like the ocean swelling with the waters discharged into it by a hundred streams. A king should never consider himself to have a sufficiency of virtue, enjoyments, wealth, intelligence, and friends. By listening to these counsels, a king obtains fame, achievements, prosperity, and subjects. A king who is illiberal, without affection, and afflicts his subjects, meets with destruction. A king who gives proper honour, makes gifts, and recognises the value of sweet speeches, succeeds in obtaining great prosperity. Vamadeva's advice serves as a guiding light for kings to rule with justice, wisdom, and compassion. |
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| 193 Vamadeva continues to advise King Vasumanas on the duties of a righteous king, emphasizing the importance of setting a good example for his subjects and his race. A king who acts unrighteously towards the weak creates a culture of imitation, leading to destruction. He should display his power, live cheerfully, and take necessary actions in times of danger. A king who does good to others without being solicited, avoids malice, and speaks truthfully earns love and prosperity. A king should not give harsh answers, utter undignified speeches, or be in a hurry to act. He should protect his subjects, follow righteousness, and appoint loyal and able persons to important offices. Trusting fools or those addicted to vices leads to downfall. A king who does not protect his subjects and falls away from Kshatriya duties meets with destruction. Vamadeva also advises the king to watch other kings through secret agents, not comfort himself with distance from an injured foe, and protect his own self from potential threats. A king devoted to virtue, protecting his subjects righteously, succeeds in battle, enlarges his dominions, and achieves greatness. By following these principles, a king can create a prosperous and harmonious kingdom. |
| 194 Vamadeva advises King Vasumanas to win victories without battles, as victories achieved through battle are not highly esteemed by the wise. A king should only seek new acquisitions when their power is consolidated, and their dominions are wide, wealthy, and their subjects are loyal and contented. A king's power is confirmed when they have a large number of officers, and their subjects have compassion for all creatures. A king with a strong, competent, and contented army can conquer the earth. A king who is compassionate, never procrastinates, and protects themselves and their subjects succeeds in advancing. A king who deceives their own people damages themselves, and a king who fails to slay their foes allows them to grow. A wise king avoids acts disapproved by good men and engages in acts that benefit themselves and others. A king who follows these counsels conquers both the worlds and enjoys the fruits of victory. Bhishma tells Yudhishthira that King Vasumanas followed Vamadeva's advice and succeeded, and Yudhishthira will also succeed by following these counsels. By following these principles, a king can create a prosperous and harmonious kingdom, and achieve great victories without resorting to battle. |
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| 195 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a wounded opponent should be treated with care. A Kshatriya should fight righteously, without yielding to wrath or desiring to slay. Bhishma also advises that a king should seek victory and resources through righteous means, as unrighteous means lead to sin and destruction. Manu, the son of Brahma, has said that battles should be fought fairly, and the righteous should always act righteously. A Kshatriya who wins a victory by unrighteous means becomes sinful and slays their own self. Bhishma continues to advise Yudhishthira on the conduct of a Kshatriya king in battle, emphasizing the importance of righteousness and fair means. He uses metaphors and analogies to illustrate the consequences of sinful behavior and the importance of virtue. |
| 196 Bhishma advises Yudhishthira that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. A victory obtained by unfair means is uncertain and never leads to heaven. A king should not slay a warrior who has laid aside his weapon or begs for quarter. A vanquished foe should be treated with respect and kindness. A king should not appropriate wealth confiscated from thieves and should give away kine taken from the enemy to the Brahmanas. A king should fight another king, not a non-king, and should never break the rule of not slaying or wounding a Brahmana. A king desirous of obtaining victory should follow righteous conduct and conciliate the excitable classes of a newly conquered kingdom. Deceiving or mortally wounding an enemy is not recommended, and a king should respect and honor his Ritwijas, priests, and preceptors to succeed in obtaining the status of Indra. Bhishma continues to advise Yudhishthira on the conduct of a righteous king, emphasizing the importance of fair means, kindness, and respect for others, even in conquest and war. He uses examples of past kings to illustrate his points and encourages Yudhishthira to follow in their footsteps. |
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| 197 Yudhishthira inquires about the seeming paradox of kings attaining felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed through various means, such as performing sacrifices, making gifts, and undergoing penances. By protecting their subjects and dispelling fear, kings can enjoy felicity and attain a residence in Indra's heaven. Kings who fight bravely and lay down their lives for the sake of Brahmanas are regarded as the embodiment of a sacrifice, and their merit increases accordingly. The pain and bloodshed that kings suffer in battle operate as penances, enhancing their merit and cleansing them of sin. Heroes who rush into battle, facing danger fearlessly, earn great merit and attain regions of eternal bliss. In contrast, cowards who desert their comrades in battle incur great sin and are punished by the gods. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while a death from disease is inglorious. Heroes filled with rage and desire for enjoyment fight furiously, earning fame and respect, and ultimately obtain a residence in Indra's heaven. Bhishma emphasizes that heroes should not show their backs in fight or display ignoble fear or cheerlessness, for it is by facing danger head-on that they earn the highest merit and attain eternal bliss. He concludes that the death of a Kshatriya in battle is glorious, while a peaceful death at
home is not praiseworthy, and that heroes should strive to die in battle, surrounded by their comrades and foes, to earn the highest reward. |
| 198 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts the story of Amvarisha and Indra, where Amvarisha is surprised to see his general, Sudeva, in heaven, despite not having performed traditional sacrifices. Indra explains that Sudeva's bravery in battle is a form of sacrifice, with the flesh of foes as libations and blood as liquid offerings. Elephants and steeds are the Ritwijas, and jackals and vultures eat the remnants. The sounds of battle are the Samans, and the enemy's array is the vessel for libations. The hero who performs this sacrifice earns regions of felicity like Indra's. Bhishma continues, describing the sacrifice of battle, where the warrior's bravery and self-devotion are the keys to winning regions of felicity. The text describes the sacrifice of battle as a means for warriors to attain regions of felicity in heaven. It emphasizes the importance of bravery, self-devotion, and the willingness to face danger in battle. The story of Amvarisha and Indra serves as a backdrop for Bhishma's explanation, highlighting the idea that traditional sacrifices are not the only path to achieving merit and attaining heaven. Instead, the bravery and actions of warriors in battle can be considered a form of sacrifice, leading to similar rewards. |
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| 199 Bhishma continues, "In this connection, the old story of the battle between Pratardana and the ruler of Mithila is cited. King Janaka, conversant with the truth of everything, showed his warriors the regions of heaven and hell before the fight. He urged them to cast away their lives and conquer their foes, promising that those who fought fearlessly would attain eternal regions of bliss. The warriors, inspired by their king's words, vanquished their foes in battle. Bhishma advises Yudhishthira to form his army's array in a similar manner, with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He emphasizes that heroes, filled with rage, fight fairly to attain heaven, and should gladden their comrades and not pursue routed foes too much. Bhishma cautions that those who rally and counterattack can be dangerous, and that warriors of courage do not strike those who run away. Bhishma also notes that cowards are devoured by heroes, and that the world rests on the arms of heroes, who protect and cherish all. He declares that heroism is the highest virtue in the three worlds, and that it is the duty of heroes to protect and cherish all. By citing King Janaka's example, Bhishma emphasizes the importance of bravery and heroism in battle, and advises Yudhishthira to follow a similar path to victory." |
| 200 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma explains that both straight and crooked wisdom should be used, but not for injuring others. He advises using deceit to counteract enemies, and manufacturing and storing weapons and armor. Troops should be moved in the month of Chaitra or Agrahayana, and the road chosen should have abundance of water and grass. The camp should be pitched near a wood, and the troops should fight with the wind, sun, and planet Sukra behind them. Bhishma also advises not to slay those who are asleep, thirsty, or fatigued, and to honor brave warriors with food, drink, and seats equal to the king's. He emphasizes the importance of victory, religious merit, and happiness, and encourages heroes to fight courageously, regardless of life itself. Bhishma provides detailed advice on how to lead troops to battle, including the use of deceit, the manufacture and storage of weapons and armor, and the importance of choosing the right time and place for battle. He also emphasizes the importance of honoring brave warriors and encourages heroes to fight courageously, regardless of the risk to their lives. |
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| 201 Yudhishthira asks Bhishma about the characteristics of combatants who are competent for battle. Bhishma describes various physical and behavioral traits of warriors from different regions, including their weapons, vehicles, and fighting styles. He notes that brave soldiers are familiar with their weapons and vehicles and engage in battle with strength and courage. Bhishma describes physical characteristics such as voices, eyes, and body types that indicate heroism and bravery. He also notes that some warriors are skilled in unfair fight, while others are excitable, wicked, and wrathful. Bhishma advises placing troops with these characteristics in the van, as they are reckless of their lives and never flee from battle. Bhishma provides a detailed description of the physical and behavioral traits of warriors from various regions, highlighting their strengths and fighting styles. He advises placing the most brave and reckless warriors in the front lines, as they are willing to fight to the death and never retreat. |
| 202 Yudhishthira asks Bhishma about the indications of an army's future success. Bhishma explains that when the gods are angry, learned persons perform auspicious acts to allay evils. He lists various signs of success, including cheerful troops and animals, favorable wind and rainbows, and auspicious birds and animals. He also notes that a army with pure behavior, modest deportment, and loving-kindness among combatants is likely to succeed. Bhishma advises Yudhishthira to first try peaceful means, then conciliation, disunion, and gifts before engaging in battle. He notes that battle should be a last resort, as it can be unpredictable and lead to destruction. Bhishma provides various signs of success and advises Yudhishthira to try peaceful means before engaging in battle. He notes that a king should be fearless, virtuous, and trustworthy to enjoy the earth and protect his subjects from fear. Bhishma also advises Yudhishthira to show forgiveness and compassion after conquest and to honor brave troops in secret. |
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| 203 Yudhishthira asks Bhishma how a king should behave towards a mild, fierce, or powerful foe. Bhishma cites the discourse between Vrihaspati and Indra, where Vrihaspati advises Indra on how to subdue his foes without exterminating them. He suggests lulling them into security, producing disunion, making gifts, and using poison. A king should wait for the right opportunity to strike and avoid unnecessary hostility. He should also be cautious of his own ministers and not trust his vanquished foes. Vrihaspati advises Indra to be both fierce and mild, to avoid suspicion, and to use conciliation, gifts, and production of disunion to grind his foes one by one. Bhishma continues to cite Vrihaspati's advice, which includes the importance of ascertaining friends and foes, using deception and hypocrisy, and making gifts to trusted agents. Vrihaspati also describes the indications of a wicked person, including envy, silence, and reluctance to join in praising others. Bhishma concludes by stating that Indra, following Vrihaspati's instructions, was able to subdue his foes and reduce them to subjection. |
| 204 Yudhishthira asks Bhishma how a king who has lost his kingdom and wealth should conduct himself to achieve happiness. Bhishma narrates the story of Prince Kshemadarsin, who sought advice from the sage Kalakavrikshiya when he fell into distress. The sage advises the prince to abandon his desires and grieve not for what is lost, as everything is unstable and transitory. He tells the prince to reflect on the impermanence of things and the inevitability of death, and to cultivate a pure disposition. The sage suggests that the prince renounce his attachment to wealth and prosperity and seek felicity in the forest, living a simple life subsisting on fruit and roots, and filled with compassion for all creatures. The sage Kalakavrikshiya continues to advise Prince Kshemadarsin, telling him that a wise person should not grieve for what is lost, but instead cultivate a tranquil mind and seek happiness in solitude. He suggests that the prince live in the forest, surrounded by nature, and find contentment in a simple life. The sage emphasizes the impermanence of things and the importance of cultivating a pure disposition, and tells the prince that he has the wisdom and prowess to overcome his difficulties and find happiness. |
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| 205 The sage advises the king to adopt a strategic approach to regain his prosperity. He suggests renouncing pride and desire, humbling himself, and performing good deeds to gain the trust of his foes. By serving Janaka, the ruler of Mithila, and earning his trust, the king can obtain wealth, allies, and a strong support system. The sage recommends causing disunion among his foes, breaking their power, and destroying their treasury by inducing them to undertake difficult achievements and engage in hostilities with powerful enemies. Additionally, the king should offer his enemies objects of enjoyment, advise them to perform sacrifices and make gifts, and rely on destiny rather than exertion. The sage also suggests causing the enemy to perform the Viswajit sacrifice, which will divest them of their possessions. Once the enemy's treasury is exhausted, the king can inform them of the oppression of their people and suggest renunciation, leading to the destruction of their population with poison. The sage presents various deceitful and harmful schemes to destroy the enemy's population, emphasizing the importance of intelligence and strategic thinking in achieving one's goals. |
| 206 The king, steadfast in his commitment to righteousness, refuses to adopt deceitful means to regain his kingdom. He desires to live a life of virtue, free from unrighteousness and cruelty. The sage, impressed by the king's resolve, praises his righteousness and promises to bring about a union between him and the ruler of Videhas. The sage invites the ruler of Videhas and wholeheartedly recommends the king as a worthy minister, born of noble race and possessed of great learning. He highlights the king's exceptional qualities, including his courage, intelligence, and ability to conciliate all persons. The ruler of Videhas is deeply impressed and offers the king his daughter and gems, honoring him with offerings of water, honey, and curds. The king and the ruler of Videhas form a strong alliance, recognizing the importance of friendship and trust in governance. The sage advises them to prioritize righteousness over victory and defeat, which are uncertain. He emphasizes that the establishment of peace is the highest duty of kings, and that a king who is without a competent minister cannot govern his kingdom even for three days. The king and the ruler of Videhas pledge to work together, upholding the principles of righteousness and justice. |
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| 207 Yudhishthira seeks guidance from Bhishma on how a king should behave towards the courageous men who gather around him. Bhishma explains that the roots of enmity between the aristocracy and the king lie in avarice and wrath. He advises that the aristocracy should act in unity and concert, as disunion leads to destruction and makes them vulnerable to enemies. The king should not seek to exploit or oppress them, but rather honor and consult with them. Bhishma also emphasizes the importance of showing reverence for those with wisdom, courage, and perseverance. He warns that wrath, terror, and oppression can cause the aristocracy to turn against the king and side with his enemies. Bhishma advises the king to protect himself from internal fears and to avoid quarrels among the aristocracy, as they can lead to destruction and disunion. He stresses that combination and unity are the greatest strengths of the aristocracy, and that they can be reduced to subjugation only by disunion and gifts. Bhishma's words of wisdom offer valuable insights into the importance of cooperation and unity between the king and the aristocracy, and serve as a guide for effective governance and leadership. |
| 208 Yudhishthira seeks guidance from Bhishma on the most important duties to practice, and Bhishma emphasizes the worship of mother, father, and preceptor. He advises Yudhishthira to attend to their commands, serve them with humility, and never transgress their wishes. Bhishma explains that serving the father leads to success in this world, serving the mother leads to felicity in the next, and serving the preceptor leads to the region of Brahma. He stresses that honoring these three earns great fame and merit, while disregarding them leads to sin and no merit. Bhishma also notes that the preceptor is worthy of greater reverence than the father or mother, as they impart immortal knowledge. He advises Yudhishthira to worship and adore his preceptors, share enjoyments with them, and never injure them in thought or deed. Bhishma emphasizes that the preceptor's instruction is a gift that surpasses even the gift of life, and that pleasing
them pleases the gods and the Rishis. He warns that injuring or disobeying preceptors incurs great sin, and that supporting and honoring them is essential for one's well-being and prosperity. Bhishma's words of wisdom offer valuable insights into the importance of honoring and serving one's parents and preceptors, and the merits and rewards that come from doing so. His advice serves as a guide for Yudhishthira and others seeking to lead a virtuous and fulfilling life. |
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| 209 Yudhishthira asks Bhishma how to adhere to virtue, and Bhishma explains that truth and falsehood are complex and context-dependent. He says that truth should not be spoken if it would cause harm, and that falsehood should be spoken if it would prevent harm. Bhishma notes that even cruel people can earn merit by doing good deeds, and that righteousness is not always clear-cut. He defines righteousness as what leads to the advancement and growth of all creatures, and says that it is not always possible to determine what is righteous. Bhishma advises that in some cases, it is better to remain silent or even speak an untruth to prevent harm or injustice. He also says that wealth should not be given to sinful people, and that those who engage in deceitful behavior should be shunned and punished. Bhishma concludes that one should behave towards others as they behave, using honesty or deceit as appropriate, and that those who practice deceit should be resisted with deceit. |
| 210 Yudhishthira asks Bhishma how to overcome difficulties, and Bhishma advises that one should follow scriptural duties, be honest, and control desires. He lists various virtues and behaviors that lead to overcoming difficulties, including: Practicing truth and non-injury Giving hospitality and not indulging in malice Studying the Vedas and being conversant with duties Avoiding sinful thoughts, words, and deeds Protecting one's dominion and not levying oppressive taxes Being courageous and truthful Practicing celibacy and penances Checking passion and darkness and cultivating good qualities Showing compassion and kindness to all creatures Bowing to gods and listening to all creeds Performing Sraddhas and restraining wrath Eating for sustenance and speaking truth Worshipping Narayana, the Supreme Lord Bhishma concludes that those who follow these |
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| 211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel. |
| 212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making. |
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| 213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies. |
| 214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations. |
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| 215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign. |
| 216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances. |
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| 217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return
to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom. |
| 218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth. |
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| 219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects. |
| 220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame. |
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| 211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel. |
| 212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making. |
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| 213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies. |
| 214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations. |
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| 215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign. |
| 216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances. |
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| 217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return
to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom. |
| 218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth. |
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| 219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects. |
| 220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame. |
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| 221 Yudhishthira asks Bhishma about Chastisement, its nature, and its forms. Bhishma explains that Chastisement is the lord of everything, present everywhere, and the foremost of all beings. It is the embodiment of righteousness, keeping it from extinction. Chastisement has many forms, including weapons and deities, and is known by various names such as Sword, Righteousness, and Fury. Its wife, Morality, is also known by many names. Chastisement is the holy Vishnu, the puissant Narayana, and the great Benefactor. Without Chastisement, creatures would grind one another. Fear of Chastisement keeps living creatures from slaying one another. Chastisement assumes the form of a Kshatriya ruler, protecting men and remaining wakeful. It has eight other names, including God, Man, and Life. Chastisement is the author of a kingdom and has been sent by God for the use of the Kshatriya. The universe is impartial Chastisement's self. Kings should respect Chastisement, which points out the ways of Righteousness. Brahman created Chastisement for the protection of the world and to establish duties. There are three kinds of Vyavahara, including one that has the Veda for its soul and is productive of good. |
| 222 Bhishma tells the story of King Vasuhoma, who was visited by King Mandhatri, a friend of Indra. Mandhatri asked Vasuhoma about the origin of Chastisement, and Vasuhoma explained that it was created by the divine Brahman to maintain order in the world. Chastisement was first entrusted to Kshupa, then passed on to various gods and Rishis, and finally given to the Kshatriyas to protect all creatures. Vasuhoma said that Chastisement is eternal and keeps the universe awake, guiding kings to rule with righteousness. He listed the various deities and beings who are awake and protect the world, including Indra, Agni, Varuna, and Mahadeva. Vasuhoma concluded that a virtuous king should rule with Chastisement and follow the teachings of the righteous. Bhishma then told Yudhishthira that listening to this story and following its teachings would lead to the fruition of all wishes. He said that he had explained the nature of Chastisement, which governs the universe with righteousness. |
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| 223 Yudhishthira asks Bhishma about the relationships between Virtue, Wealth, and Pleasure. Bhishma explains that they are interconnected, with Wealth rooted in Virtue and Pleasure the fruit of Wealth. He notes that they can exist separately or together and that the ultimate goal is Emancipation. Bhishma advises that one should seek Virtue, Wealth, and Pleasure for the sake of Knowledge of Self, not just for reward or pleasure. He also warns that abandoning them without proper understanding can be harmful. Bhishma then shares the story of King Angaristha's conversation with the Rishi Kamandaka, who advises the king to pursue Virtue, Wealth, and Pleasure in a balanced way, and to avoid heedlessness and wickedness. Kamandaka suggests that the king study the Vedas, respect Brahmanas, and perform good deeds to check sin and win the regard of all. Bhishma concludes that by following these principles, one can cleanse oneself of sin and achieve great blessings. |
| 224 Yudhishthira asks Bhishma how to acquire virtuous behavior, which is praised by all but seems difficult to attain. Bhishma shares a story about Duryodhana's jealousy of Yudhishthira's prosperity and his conversation with his father, Dhritarashtra. Duryodhana is envious of Yudhishthira's grand mansion, riches, and high status, and asks his father how to achieve similar success. Dhritarashtra advises Duryodhana to acquire virtuous behavior, citing examples of kings who conquered the world through virtue. He tells the story of Prahlada, who won the sovereignty of the three worlds through his good behavior, and how Indra, disguised as a Brahmana, learned from Prahlada the secrets of virtuous behavior. Prahlada attributes his success to his obedience to the teachings of Sukra, his trust in the counsels of Brahmanas, and his self-restraint. He also mentions that he has no pride or malice and is always obedient to his instructors. Bhishma concludes that virtuous behavior can be acquired through abstention from injury, compassion, and gift, and that it is the root of all prosperity. He advises Yudhishthira to follow this path to achieve true success and happiness. |
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| 225 Yudhishthira asks Bhishma about the nature of Hope, wondering where it comes from and how it can be conquered. He reflects on how his own hope for peace with Duryodhana was destroyed, leading to great grief. Bhishma agrees to enlighten him, sharing an ancient story about a king named Sumitra who pursued a deer through the forest, determined to catch it. Despite his strength and speed, the deer repeatedly evaded him, showing itself only to distance itself again. Finally, the king's arrow fell short, and the deer disappeared into a forest. Bhishma uses this story to illustrate the elusive nature of Hope, which can lead us on a merry chase, only to vanish when we think we have it within reach. He implies that Hope is a fundamental aspect of human nature, driving us to pursue our desires, even when they seem unattainable. Yudhishthira's question about Hope and Bhishma's response suggest that understanding Hope is crucial to navigating life's challenges and finding peace. |
| 226 Bhishma continues the story of King Sumitra, who enters a forest and meets a group of ascetics. They honor him and ask about his presence, and he explains that he is pursuing a deer that escaped into the forest. He shares his name, lineage, and occupation as a hunter, and expresses his disappointment and fatigue. The ascetics are wise and knowledgeable, and the king asks them to resolve his doubt about the nature of Hope. He compares Hope to the vastness of the firmament, wondering which is greater. He requests the ascetics to discourse on the topic, but only if it is not a mystery or harmful to their penances. The king's question reveals his curiosity about the human experience and the power of Hope. He is willing to listen and learn from the ascetics, who are devoted to their penances and possess great wisdom. The story creates a sense of anticipation, as the ascetics are about to share their insights on the elusive and unconquerable nature of Hope. |
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| 227 Bhishma continues the story, describing how Rishabha visited the asylum of Nara and Narayana, where he met a tall and emaciated Rishi named Tanu. Tanu was incredibly thin, with a body like a little finger, and spoke in a feeble voice. A king named Viradyumna arrived, searching for his lost son, and asked Tanu about the nature of hope. Tanu remained contemplative, and the king asked what was unconquerable and greater than hope. Tanu revealed that Viradyumna's son had insulted a great Rishi, who had cursed him. The Rishi offered Viradyumna water and Arghya, and the other Rishis gathered around, asking about the cause of his arrival. The story within a story continues, exploring the themes of hope, disappointment, and the power of the Rishis. The characters are vividly described, with Tanu's extraordinary appearance and Viradyumna's desperation creating a sense of drama. The narrative builds towards a revelation about the nature of hope and its relationship to human experience. |
| 228 King Viradyumna searches for his lost son Bhuridyumna and meets the ascetic Tanu, who had been disregarded by the king in the past. Tanu reveals that Hope is slender and difficult to acquire, and that certain types of Hope are even slenderer than his emaciated body. He lists examples of such slender Hope, including the Hope of a parent to see a lost child again, the Hope of old women to bear sons, and the Hope of rich men. The king and his ladies prostrate themselves before Tanu, who then reveals the king's son and rebukes the king for his past behavior. Tanu displays his celestial form and enters an adjacent forest, freed from wrath and revenge. Rishabha, who narrates this story, advises King Sumitra to cast off his Hope, which is slenderer than any of the kinds indicated by Tanu. Bhishma, who is narrating the story of Rishabha, advises Yudhishthira to be calm and collected, overcome with distress, and to dispel his regrets. |
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| 229 Yudhishthira asks Bhishma to discourse on morality, saying he is never satiated with hearing his words. Bhishma begins the story of Gotama and Yama, where Gotama, a sage, undergoes ascetic austerities for 60,000 years. Yama, the Regent of the world, visits Gotama and is duly saluted by the sage. Yama asks Gotama what he can do for him, and Gotama inquires about how to liberate oneself from the debt owed to one's mother and father. He also asks how to win regions of pure bliss. Yama advises Gotama to devote himself to truth, practice purity and penances, and worship his mother and father. He also recommends performing Horse-sacrifices with generous presents to Brahmanas. By such acts, one can win many regions of felicity. Bhishma continues the story, highlighting the importance of morality and the duties of one's life. The story showcases the significance of truth, purity, and penances in achieving liberation and winning regions of pure bliss. It also emphasizes the importance of worshiping one's parents and performing acts of charity, like Horse-sacrifices, to attain felicity. |
| 230 Yudhishthira asks Bhishma about the conduct of a king in distress, surrounded by enemies and with an exhausted treasury. He seeks guidance on how to acquire wealth and protect his kingdom without compromising morality. Bhishma advises that in times of distress, a king may adopt unconventional means to fill his treasury, but should avoid oppression and unrighteous practices. He cites examples from scriptures and the conduct of ancient kings, emphasizing the importance of protecting the kingdom and subjects. Bhishma notes that even Brahmanas may accept forbidden food in times of distress, and a Kshatriya may take wealth from others except ascetics and Brahmanas. He stresses that a king should not beg or live a life of mendicancy, but rather acquire wealth by battle and victory. Bhishma also highlights the mutual dependence of the king and kingdom, and the importance of protecting the treasury, army, and subjects. Bhishma further explains that a king's treasury and army are his roots, and his army is the root of his religious merits. He emphasizes that a king should not rely solely on destiny, but rather take action to protect his kingdom and subjects. Bhishma also shares a metaphor about cutting down trees to make a sacrificial stake, illustrating that sometimes harsh actions are necessary to achieve a greater goal. Overall, Bhishma's advice emphasizes the importance of righteousness, intelligence, and cleverness in acquiring wealth and power, while also protecting the kingdom and subjects. He encourages Yudhishthira to adopt a pragmatic and nuanced approach to leadership, balancing morality with the practical needs of ruling a kingdom. |
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| 231 Yudhishthira asks Bhishma what a weak and fearful king should do when his kingdom is partitioned, his wealth is gone, and his ministers are disunited or bought over by enemies. Bhishma advises the king to make peace with the invader, abandoning some territory if necessary, to save his life and hope for future acquisitions. If the enemy is unwilling to make peace, the king should abandon his capital and possessions to escape danger. Bhishma emphasizes the importance of protecting the king's household ladies, but advises against risking his own life to deliver them. Yudhishthira asks what a king should do when his people are dissatisfied, his treasury is exhausted, and his counsels are divulged. Bhishma advises the king to seek peace with a righteous enemy or put forth his valor against an unrighteous one. He encourages the king to fight bravely, either to cause the enemy to withdraw or to lay down his life and ascend to heaven. Bhishma notes that a king can conquer the earth with a small but loyal and devoted force, and that laying down one's life in battle leads to the companionship of Indra. Bhishma's advice emphasizes the importance of pragmatism, loyalty, and bravery in times of distress, while also highlighting the king's responsibility to protect his household and his people. |
| 232 Yudhishthira asks Bhishma how a Brahmana should subsist when righteous rule and moral practices disappear. Bhishma advises living by knowledge and taking wealth from the wicked to give to the good. A king may take what is not freely given, but should not oppress Brahmanas and others. Bhishma emphasizes the importance of following scriptures and authority, and not oppressing others, even in times of distress. He notes that slander should not be spoken or heard, and that virtuous conversation is a sign of good men. Bhishma advises the king to bear his burdens willingly, like a pair of bulls, and to conduct himself in a way that gains allies. He references ancient usage and the conduct of Sankha towards Likhita, noting that even great Rishis have punished preceptors for evil practices. Bhishma emphasizes the importance of following approved authority and honoring the code of morality, and notes that duties depend on four foundations. He encourages Yudhishthira to tread the path of the good with humility. Bhishma's advice emphasizes the importance of knowledge, righteousness, and humility in times of distress, and highlights the king's responsibility to protect and support his people, rather than oppressing them. |
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| 233 Bhishma advises the king to fill his treasury through wealth from his own kingdom and from his enemies, as a filled treasury is the root of religious merit and kingdom. The king should protect and increase his treasury by adopting a middle course, neither too pure nor too cruel. A weak king cannot have a treasury, and without a treasury, he has no strength or kingdom. The king should increase his treasury, army, allies, and friends, as affluence brings honors and conceals sins. Enemies become friends when the king is affluent, and his servants show alacrity in his business. The king should exert himself to acquire greatness, establish rules, and gladden his people's hearts. He should not transgress wholesome restraints, and robbers should be brought under his rule, not exterminated outright. Cruelty towards robbers leads to fear of extermination. Bhishma also notes that even robbers have rules and restraints, and kings should learn from them. Robbers may commit depredations, but they also protect lives and property. Kings should strive to inspire confidence in robbers and bring them under their rule, rather than exterminating them. By doing so, kings can avoid fear of extermination and establish a strong and just kingdom. Bhishma's advice emphasizes the importance of a strong treasury, affluence, wise rule, and compassion, and highlights the need for kings to balance power with restraint and justice. |
| 234 Bhishma advises that a Kshatriya should prioritize acquiring power and wealth, as these are essential for a life of duty and religious merit. He should not be deterred by subtle discussions of righteousness and unrighteousness, but instead seek to accumulate power, as this is the source of true strength. With power comes the ability to acquire intelligent advisers, and to protect oneself and others from harm. Righteousness depends on power, and without it, is unable to stand. A powerful person can commit many mistakes and still be revered, while a powerless person is often cast aside and humiliated. Bhishma also advises that one who has committed sinful acts can expiate them by studying the Vedas, worshiping Brahmanas, and performing austere penances. By seeking the refuge of Brahmanas and Kshatriyas, and sharing wealth with others, one can regain the respect of the world and enjoy happiness in this life and the next. Bhishma's advice emphasizes the importance of power, wealth, and action in achieving a life of duty and religious merit, and provides guidance for those seeking to expiate past mistakes and regain their place in society. |
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| 235 Bhishma tells the story of Kayavya, a robber who followed Kshatriya duties and won felicity in heaven. Kayavya was born to a Kshatriya father and Nishada mother, and though a robber, he protected ascetics and worshipped his seniors and preceptors. He was skilled in archery and roamed the mountains, acquainted with the habits of animals. He hospitably entertained guests and showed respect to Brahmanas, often leaving flesh at their doors. When asked to lead a group of robbers, Kayavya agreed on the condition that they follow certain restraints: never kill women, children, or ascetics, and always respect Brahmanas and truth. He advised them to fight for the good of Brahmanas and to avoid injuring those who worship deities and guests. By following these restraints, the robbers obtained prosperity and eventually won salvation. Bhishma concludes that one who thinks of Kayavya's narrative will have no fear from earthly creatures or wicked men, and will be able to live in the forest with the security of a king. Kayavya's story serves as an example of how even those in plundering professions can achieve success and salvation by following restraints and doing good. |
| 236 Bhishma advises on how a king should fill his treasury, citing verses from Brahman himself. A Kshatriya should take wealth from those who don't perform religious rites, as they are equal to robbers. The wealth of the earth belongs to the Kshatriya, to be used for the army and sacrifices. A virtuous ruler should take wealth from the wicked and give it to the good, not hoarding it in the treasury. This wealth should be used to support those who perform sacrifices and other good deeds. A king should extend his conquests according to his power, like vegetation growing gradually. Sacrifices should spring from no adequate cause, like ants growing without cause. Those averse to sacrifices should be driven from the kingdom, like flies from domestic cattle. This is consistent with morality. Moral questions, when reflected upon and discussed, become finer and finer, like dust pounded between stones. Bhishma emphasizes the importance of using wealth for the greater good, taking from those who don't contribute to society and giving to those who do. A king should expand his power and promote sacrifices, driving out those who refuse to participate. By doing so, he will be a just and virtuous ruler, beloved by his people and respected by his peers. |
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| 237 Bhishma tells a story about three fish friends living in a lake. One fish had foresight and prepared for the future, another had presence of mind, and the third was procrastinating. When fishermen drained the lake, the foresightful fish urged his friends to leave, but the procrastinator delayed. The fish with presence of mind adapted and escaped capture. The procrastinator was caught and killed. Bhishma uses this story to illustrate the importance of preparing for the future and acting with presence of mind. He notes that time is divided into various units and cannot be seen, but success depends on setting one's mind to achieve a goal. The Rishis declare that people with foresight and presence of mind are the most successful. Those who act with regard to time and place achieve the best results. Bhishma emphasizes that procrastination leads to destruction, while preparation and adaptability lead to happiness. He encourages wise action, considering time and place, to achieve success. |
| 238 Yudhishthira asked Bhishma how a king should conduct himself when surrounded by foes. Bhishma explained that a king must possess intelligence to foresee and address dangers. He recounted a story of a mouse and a cat, illustrating the importance of strategy, timely alliances, and trust. Bhishma emphasized prudence, fores
ight, and learning from wise counsel in navigating conflicts and making peace or war. He advised Yudhishthira to protect his subjects, worship Brahmanas, and gain prosperity by following these principles. In the story, the mouse Palita was surrounded by enemies: a cat, a mongoose, and an owl. To save himself, the mouse cleverly negotiated with the cat, promising to free it from a trap in exchange for protection. This alliance allowed both the mouse and the cat to escape danger. The moral of the story is that one should be cautious and strategic in making alliances, even with enemies, and always act in a way that ensures self-preservation. Bhishma concluded by advising Yudhishthira to always act with intelligence and foresight, seek the counsel of wise Brahmanas, and protect his kingdom by adhering to the principles of virtue, profit, and pleasure. |
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| 239 Yudhishthira asks Bhishma how a king can maintain himself without trusting others, given that trust in foes can be dangerous. Bhishma tells the story of Pujani, a bird who lived with King Brahmadatta and brought him fruits daily. When the king's son killed Pujani's child, she blinded the prince in revenge. The king forgave her, but Pujani refused to stay, saying that trust between those who have injured each other is never secure. She argued that even if a union is formed, animosity can never die, and that one should never trust an enemy, even if they make amends. Bhishma uses this story to illustrate the importance of caution and wise decision-making in trust and relationships. He notes that even if a king forgives an injury, the animosity can still remain, and that trust must be earned and maintained through actions, not just words. The story highlights the complexities of trust, loyalty, and power, and the need for kings to be wise and discerning in their relationships. |
| 240 Bhishma advises Yudhishthira on how a king should behave during times of distress, citing the story of King Satrunjaya and Rishi Bharadwaja. Bharadwaja advises the king to always be prepared to chastise, display prowess, and be cautious of foes. A king should be wise, cast off lust and wrath, and speak sweetly while being sharp as a razor. He should conciliate foes with sweet assurances, but remain fearful of them. A king should imitate various entities, such as a cuckoo, boar, mountains of Meru, an empty chamber, an actor, and a devoted friend. He should frequently visit his foes, enjoy pleasures judiciously, and put forth his prowess like a lion. Additionally, a king should strengthen hopes, put obstacles, and represent occasions as grave causes. He should ascertain future dangers, conquer them, and think them unconquered even after conquering. A king should honor his foes' foes, take spies as agents, and inspire confidence in his foe before striking. He should not trust anyone without examination and should slay even his own kin if they thwart his objects. A king should be far-sighted, vigilant, and fearless, using tactics like a vulture, crane, dog, lion, and snake to outmaneuver his foes. Bharadwaja's advice emphasizes the importance of adaptability, strategic thinking, and calculated action in a king's pursuit of power and prosperity. By following these principles, a king can overcome challenges, protect his kingdom, and achieve success. Bhishma shares this wisdom with Yudhishthira to guide him in his own rule and struggles against his foes. |
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| 241 Yudhishthira asks Bhishma how a Brahmana and a king should live during a time of distress when righteousness decays and unrighteousness prevails. Bhishma tells the story of Viswamitra, a hungry Rishi who sought food during a famine and considered eating dog meat from a Chandala's hut. The Chandala dissuades Viswamitra, citing the importance of righteousness and the consequences of eating unclean food. Viswamitra argues that survival is essential and that he can later atone for his actions. The Chandala and Viswamitra engage in a lengthy debate about the nature of righteousness and the morality of eating unclean food. The Chandala emphasizes the importance of adhering to traditional norms and avoiding sinful behavior, while Viswamitra argues that survival is the most important consideration and that he can later purify himself through rituals and penance. Ultimately, the Chandala allows Viswamitra to take the meat, and Viswamitra performs a ritual to purify the food before eating it. Bhishma uses this story to illustrate the importance of using one's intelligence to discriminate between right and wrong and to take necessary actions to survive during difficult times. Even if it means performing an act considered unclean, one can later atone for it and regain righteousness. The story emphasizes the importance of preserving life and finding ways to survive during times of distress, while also highlighting the complexities of moral decision-making and the need for careful consideration of different perspectives. Bhishma's advice to Yudhishthira is to use his own judgment and intelligence to navigate difficult situations and to prioritize survival while also seeking to maintain righteousness. |
| 242 Yudhishthira is conflicted about his duties as a king, feeling that he is being asked to engage in unrighteous behavior. Bhishma advises him that a king must use his wisdom and experience to navigate complex situations, and that sometimes righteousness can appear as unrighteousness and vice versa. He warns Yudhishthira not to be swayed by false knowledge or those who decry the scriptures. Bhishma emphasizes the importance of protecting the good and punishing the wicked, and notes that a king's duties can be painful but must be carried out. He advises Yudhishthira to worship and respect Brahmanas, as they are devoted to the Vedas and can bring great fame or fear depending on their treatment. Yudhishthira asks if there is a rule that should never be violated, and Bhishma responds that honoring and respecting Brahmanas is a high and sacred duty that should always be observed. He warns that enraged Brahmanas can inflict great wrong, while gratified ones can bring great fame. |
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| 243 Yudhishthira asks Bhishma about the merit of cherishing a suppliant who craves protection. Bhishma tells the story of a pigeon who protected a suppliant foe, even feeding him with his own flesh. Yudhishthira asks for more details, and Bhishma recounts the story of a fowler who lived a cruel life, killing birds for a living. One day, a great storm arose, and the fowler lost his senses with fear. He came across a she-pigeon lying on the ground, stiffened with cold, and picked her up, immuring her in a cage. He then sought shelter under a tree, bowing down to it and addressing the deities who resided there. Despite his own affliction, the fowler soon fell asleep. Bhishma continues the story, saying that the pigeon, who was a suppliant, was protected by the tree and its deities. The fowler, though wicked, was given shelter and protection, and eventually, his life was transformed. The story illustrates the merit of cherishing a suppliant and the importance of protecting all creatures, even those who may seem wicked or cruel. |
| 244 Bhishma continues the story of the pigeon, who laments the absence of his wife, saying their home feels empty without her. He praises her virtues, saying she is devoted, sweet-tempered, and constant in her love. He notes that a house without a wife is like a wilderness, and that a wife is a man's best companion, associate, and friend. He says that a wife is essential for acts of virtue, profit, and pleasure, and that without her, a palace is just a desolate wilderness. The pigeon worries about his wife's safety, saying she never eats before he eats and never bathes before he bathes. He praises her for her devotion and reliance on him, and says that even the foot of a tree can be a home if she is by his side. He concludes that a wife is a man's richest possession and best associate in all concerns of life. Bhishma uses the pigeon's lamentations to illustrate the importance of a wife and the joy she brings to a home. He highlights the pigeon's devotion to his wife and the empty feeling he experiences without her, emphasizing the value of a loving relationship. |
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| 245 The she-pigeon, captured by the fowler, reflects on her situation and thinks about her husband's lamentations. She believes that a wife's happiness depends on her husband's pleasure and that her husband is her highest deity. She decides to advise her husband to show hospitality to the fowler, who is afflicted with cold and hunger, and to rescue him as a suppliant. She argues that helping the fowler will bring virtue and profit, and that it is their duty as pigeons to follow the principles of their birth. She encourages her husband to cast off grief and to take other wives, saying that she is unimportant. The she-pigeon's words are filled with selflessness and devotion, as she prioritizes her husband's well-being and virtue over her own safety. Bhishma uses the she-pigeon's speech to illustrate the importance of hospitality, virtue, and selflessness, and to highlight the devotion and loyalty of the pigeon couple. |
| 246 The pigeon, delighted by his wife's words, welcomes the fowler and offers to help him. The fowler asks for warmth and food, and the pigeon provides a fire and then decides to sacrifice himself to feed the fowler. He enters the flames, and the fowler is overcome with remorse for his past actions. The pigeon's selfless act is a culmination of the story's themes of hospitality, virtue, and selflessness. Bhishma uses the story to illustrate the importance of honoring guests and the transformative power of selfless acts. The fowler's change of heart and lamentations highlight the impact of the pigeon's sacrifice on those around him. The story showcases the pigeon's devotion to virtue and his willingness to give up his life for the sake of his guest. The fowler's transformation from a bird killer to a remorseful individual underscores the power of selfless acts to change hearts and minds. |
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| 247 The fowler, filled with compassion and remorse, lamented his actions and resolved to change his ways. He praised the pigeon's selfless act and recognized the lesson it taught him. He decided to abandon his life as a fowler, deny his body comforts, and practice righteousness. He vowed to wear out his body through penances and observe rigid vows. The fowler was transformed by the pigeon's example and resolved to follow the path of righteousness. He threw away his hunting tools and freed the she-pigeon, symbolizing his newfound commitment to virtue. Bhishma uses the fowler's transformation to illustrate the power of selfless acts and the importance of righteousness. The story showcases the impact of the pigeon's sacrifice on the fowler, highlighting the transformative power of selfless acts and the importance of treating guests with honor and respect. The fowler's change of heart and resolve to practice righteousness serve as a testament to the enduring legacy of the pigeon's selfless act. |
| 248 The she-pigeon, grief-stricken and remembering her husband, lamented his loss and their happy times together. She praised his kindness and cherished their memories, saying she had no protector or happiness without him. With no desire to live without him, she cast herself into the fire and was reunited with her husband in the afterlife. There, she saw him adorned and revered by meritorious beings, and he was seated on a celestial car, surrounded by fine garlands and ornaments. Together, they ascended to heaven, where they were honored for their deeds and continued to sport in joy, reunited and accompanied by other virtuous beings. Bhishma uses the she-pigeon's lamentations to highlight the devotion and love of the pigeon couple, and their ultimate reunion in the afterlife. The story showcases the transformative power of love and devotion, and the rewards that await those who lead virtuous lives. |
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| 249 The fowler, inspired by the pigeon couple's devotion, resolved to attain a similar end through austerities. He embarked on a journey, living
on air and casting off desires, and entered a forest despite its dangers. A bush fire broke out, and the fowler, eager to cast off his body, ran towards it. Consumed by the flames, he was cleansed of his sins and attained success. In heaven, he shone like Indra, surrounded by Yakshas and Gandharvas. The pigeon, his wife, and the fowler ascended to heaven due to their meritorious acts. The story highlights the importance of righteousness, protecting supplicants, and the transformative power of devotion. Listening to or reciting this story daily can cleanse one's mind and lead to a meritorious end. Even the slayer of a cow can be cleansed by practicing this duty, but not one who slays a suppliant. Bhishma uses the story to emphasize the significance of righteousness, devotion, and protecting those who seek refuge. The tale showcases the fowler's transformation and ultimate redemption, serving as a testament to the power of austerities and righteous acts. |
| 250 Yudhishthira asked Bhishma how a person who commits sin due to lack of judgment can be cleansed. Bhishma recounted the story of King Janamejaya, who had killed a Brahmana and was abandoned by his subjects and priests. Filled with regret, Janamejaya underwent severe austerities to atone for his sin. He met Indrota, a sage, who rebuked him for his actions and told him that his life was useless and filled with misery. Indrota said that Janamejaya's ancestors had fallen into hell due to his deeds and that he would suffer in hell and be reborn in a lowly creature. Indrota's words were a harsh rebuke, but they served as a warning to Janamejaya and others who might commit similar sins. Bhishma used this story to emphasize the importance of seeking redemption and atoning for one's sins. The story highlights the consequences of sinful actions and the need for repentance and expiation. Janamejaya's journey serves as an example for those seeking redemption and forgiveness. |
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| 251 Janamejaya, overwhelmed with remorse, humbly implored Saunaka to guide him towards redemption. He acknowledged his past mistakes, expressing deep regret and fear of Yama and the sufferings of hell. Saunaka, with compassion and wisdom, advised Janamejaya to seek wisdom and cultivate regard for Brahmanas, who are the embodiment of virtue and knowledge. He emphasized the importance of righteousness, treating all creatures with kindness, and recognizing the nobility of the Brahmana race. Janamejaya, determined to make amends, pledged to change his ways and swore, touching Saunaka's feet, that he would never harm Brahmanas again. He sought Saunaka's protection and guidance, eager to learn from his wisdom and experience. Saunaka, accepting Janamejaya's repentance, offered to instruct him in the ways of righteousness, emphasizing the importance of self-reflection, self-control, and selfless action. Janamejaya, with a newfound sense of purpose, listened intently to Saunaka's words, ready to embark on a path of redemption and earn back the respect of the Brahmanas and the world. Through his journey, he sought to not only cleanse himself of his past sins but also become a shining example of righteousness and virtue, worthy of his noble lineage. |
| 252 Saunaka began his discourse on righteousness, acknowledging Janamejaya's eagerness to learn and his desire for redemption. He praised Janamejaya for his strength and willingness to change, noting that it was remarkable for a king to show compassion and do good to all creatures. Saunaka emphasized the importance of cultivating righteousness, citing verses from Yayati and Manu to illustrate the value of renunciation, liberality, and visiting sacred spots. He advised Janamejaya to rule the earth for the sake of the Brahmanas and his own happiness, and to never injure them again. Saunaka also discussed the consequences of sinful acts and the benefits of repentance, vows, and sacred pilgrimages. He explained that even the most sinful person could cleanse themselves of their sins through penance and righteous actions. Saunaka concluded his discourse by offering to assist Janamejaya in performing a horse-sacrifice, a sacred ritual that would help him atone for his past mistakes and regain blessedness. With Saunaka's guidance, Janamejaya was able to embark on a path of redemption and become a better king, ruling his kingdom with wisdom and compassion. |
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| 253 Yudhishthira asked Bhishma if he had ever heard of any mortal being restored to life after death. Bhishma narrated a story of a vulture and a jackal who argued over a deceased child in the forest of Naimisha. A Brahmana's son had died, and the kinsmen, overwhelmed with grief, were torn between leaving and staying by the child's body. The vulture urged them to leave, while the jackal insisted they stay, claiming the child might come back to life. The kinsmen, swayed by the conflicting advice, decided to stay, hoping for a miracle. Their hope and steadfastness eventually drew the attention of the god Sankara, who was moved by their devotion and sorrow. Sankara appeared and granted the child life, demonstrating that persistent hope, steadfastness, and divine grace can lead to miraculous outcomes. The kinsmen, filled with joy and amazement, returned home with the revived child, their grief turned to happiness. |
| 254 Yudhishthira asked Bhishma how a weak person should act when a powerful foe, provoked by their foolishness, advances against them in anger. Bhishma replied with the story of Salmali, a majestic tree on Himavat, and Pavana, the wind god. Narada praised Salmali's grandeur, noting that its branches and trunk were unbroken, despite Pavana's fierce power. He asked if Pavana protected Salmali due to their friendship. Salmali's verdure was delightful, with birds and elephants sporting on its branches, and its blossoms producing sweet melodies. The tree was adorned by various animals and was a haven for Brahmanas and ascetics, resembling heaven itself. Bhishma's story was a metaphor for the relationship between the weak person and the powerful foe. Just as Salmali's strength lay in its ability to provide shelter and joy to others, the weak person's strength lay in their ability to cultivate friendship and protection from the powerful foe, rather than relying solely on their own strength. |
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| 255 Narada told Salmali that the Wind god protected him due to their friendship, but Salmali denied this, claiming his own strength was greater than the Wind's. He boasted that he could curb the Wind's strength and had broken him before, showing a lack of humility and ignorance of the Wind's true power. Narada was shocked and scolded Salmali, saying that his protection was perverse and that no creature could match the Wind's might. He explained that the Wind was the giver of life and that all living creatures relied on him. Narada rebuked Salmali for withholding worship from the Wind and for speaking untruths due to his confounded intelligence. He said that Salmali's words were a result of his own weakness and wicked understanding. Narada warned Salmali that he would report his words to the Wind god, who would surely be angered by Salmali's disrespect. He compared Salmali unfavorably to other trees who knew their place and bowed to the Wind's might, saying that they had a better understanding of their own limitations and the Wind's power. Narada concluded that Salmali's folly led him to underestimate the Wind's power and that he would suffer the consequences of his arrogance. |
| 256 Bhishma continued, "Narada told the Wind god what Salmali had said, and the Wind god, enraged, approached Salmali and said, 'You have spoken ill of me. I will show you my power.' Salmali laughed and replied, 'Show me your might. I am not afraid of you.' The Wind god said, 'Tomorrow I will test your strength.' That night, Salmali realized his mistake and thought, 'What I said was false. I am inferior to the Wind in might, but superior in intelligence. I will rely on my intelligence to face this fear.' The next day, the Wind god came with great fury, but Salmali, using his intelligence, bent and flexed with the wind, yielding to its force. The Wind god, unable to shake Salmali, said, 'You are indeed wise and intelligent. Your understanding is superior to your physical strength.' Salmali replied, 'I know I am weaker than you in might, but my intelligence is greater. I bent and flexed with your force, and thus you could not shake me.' Bhishma continued, "Thus, O king, the Salmali tree, though physically weak, was saved by his intelligence and wisdom. Similarly, one who is weak in physical strength can still be strong and unshaken in the face of adversity, if endowed with wisdom and understanding. |
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| 257 Bhishma said, "The Salmali tree, realizing its mistake, cut off its own branches and leaves. The Wind god, filled with rage, approached the tree but was surprised to see it had already shed its proud top and flowers. The Wind said, 'You have done to yourself what I would have done to you. You are now under my power.' The Salmali felt great shame, remembering Narada's words. Bhishma continued, "A weak and foolish person should not provoke a powerful one, as it leads to repentance. Even with equal strength, one should display might gradually. A person of foolish understanding should not provoke the hostility of one with intelligence. Intelligence and might are valuable possessions. One should overlook wrongs inflicted by a superior strength, like overlooking the acts of a child or a fool. Bhishma then praised Arjuna's strength, saying that despite being outnumbered, he single-handedly routed Duryodhana's troops. Bhishma concluded, "I have discoursed on the duties of kings and morality. What else do you wish to hear, O king?" |
| 258 Yudhishthira asked Bhishma about the source of sin, and Bhishma replied that covetousness is the root of all sin. From covetousness comes wrath, lust, pride, arrogance, and malice. It leads to miserliness, cupidity, and desire for improper acts. Covetousness is never satisfied, even with great acquisitions. It is a passion that should be conquered by a person of cleansed soul. People under the influence of covetousness are wicked and display pride, anger, and arrogance. They are outside the pale of good behavior and create schisms
in religion. On the other hand, good and virtuous people have no fear of the next world, are not addicted to animal food, and have no liking for what is agreeable or dislike for what is otherwise. They are self-restrained, have truth as their refuge, and are universal benefactors. They are fearless, tranquil, and mild, and always adhere to the right path. They are free from lust and anger, and have no attachment to worldly objects. They acquire virtue as a duty, not for wealth or fame. Yudhishthira is advised to seek instruction from such people and show regard for them always. |
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| 259 Yudhishthira asked Bhishma to elaborate on ignorance, and Bhishma replied that ignorance is the root of misery and suffering. He explained that ignorance and covetousness are intertwined and have the same consequences. Ignorance originates from covetousness and grows with it. Bhishma said that attachment, hate, loss of judgment, and other sinful acts are all forms of ignorance. He described the features of ignorance, including its origin, growth, decay, rise, root, attribute, course, time, cause, and consequence. Bhishma emphasized that covetousness and ignorance are inseparable and that one should avoid covetousness to attain happiness in this world and the next. Bhishma cited examples of kings who achieved heaven by suppressing covetousness, and encouraged Yudhishthira to do the same. He concluded that avoiding covetousness is essential for happiness and that one should make a strong resolution to do so. Yudhishthira was advised to seek wisdom and understanding to overcome ignorance and covetousness, and to cultivate virtues like self-control, truthfulness, and compassion to achieve happiness and liberation. |
| 260 Yudhishthira asked Bhishma about the most meritorious path for one studying the Vedas and seeking virtue. Bhishma replied that self-restraint is the highest duty, leading to the highest merit. He described self-restraint as the union of forgiveness, patience, non-injury, impartiality, truth, and conquest of the senses. A self-restrained person avoids depravity, infamy, and envy, and is never bound by earthly attachments. Such a person attains emancipation and wins esteem in this world and the next. Bhishma continued that a self-restrained person has no fear of any creature and, after death, has no fear of the next world. He described the path of the ascetic as one of universal friendliness, knowledge of the soul, and liberation from earthly attachments. Such a person attains the state of Brahma and enjoys eternal worlds. Bhishma concluded that self-restraint is the most important virtue, with only one fault (being regarded as weak) but many merits. Yudhishthira was highly gratified with Bhishma's words, which he found as sweet as nectar. He asked further questions, and Bhishma continued to discourse on the topic, explaining the importance of self-restraint in achieving virtue and attaining the highest merit. |
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| 261 Bhishma said that everything has penance as its root, and those who don't undergo penances don't reap the rewards of their actions. The Creator created the universe through penance, and the Rishis acquired the Vedas the same way. Penance helps achieve impossible tasks and is the basis of all accomplishments. Even sinful individuals can be cleansed through proper penance. Bhishma described various types of penances, including abstention from food, which is considered the highest and best. He said that renunciation is also a superior penance, and controlling the senses is essential for acquiring virtue and heaven. All creatures, including gods and humans, achieve success through penance. Bhishma emphasized that penance is the key to acquiring godhood and that even the luminaries in the firmament are the result of penance. He stressed that there is no higher penance than abstention from food and that it is superior to other virtues like compassion, truthfulness, and gift-giving. By undergoing penance, one can achieve the impossible and attain the status of godhead. |
| 262 Yudhishthira asked Bhishma to discourse on truth, its indications, and how it can be acquired. Bhishma said truth is an eternal duty, the highest refuge, and the foundation of righteousness. It has thirteen forms: impartiality, self-control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. Truth can be acquired through practices that don't militate against other virtues or through Yoga. Bhishma explained each form of truth, stating that it may be acquired through knowledge, devotion, and the practice of liberality. Bhishma emphasized that truth is immutable, eternal, and unchangeable, and that it supports and strengthens all virtues. He said that the Brahmanas, Pitris, and gods applaud truth, and that there is no duty higher than truth and no sin more heinous than untruth. Bhishma narrated a story where truth was weighed against a thousand horse-sacrifices and found to be heavier, signifying its importance. He concluded that truth is the very foundation of righteousness and should never be destroyed. |
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| 263 Yudhishthira asked Bhishma about the origins of various vices, including wrath, lust, sorrow, and envy. Bhishma explained that these vices are powerful foes that afflict men, leading to grief and sin. He described the origins of each vice, including: - Wrath: springs from covetousness and is strengthened by the faults of others - Lust: springs from resolution and is strengthened by indulgence - Envy: proceeds from wrath and covetousness and disappears with compassion and self-knowledge - Loss of judgment: originates from ignorance and sinfulness, but disappears with wisdom and good company Bhishma emphasized that true knowledge and compassion can conquer these vices. He noted that the sons of Dhritarashtra were stained by these vices, but Yudhishthira had conquered them through his regard for seniors and desire for truth. Bhishma concluded that tranquility of soul is essential to subdue these vices. |
| 264 Yudhishthira asked Bhishma to describe the characteristics of malevolent people, as he knew what benevolence was but not the nature of evil acts. Bhishma explained that malevolent individuals always do wicked deeds, slander others, and are mean, deceitful, and arrogant. They fear and suspect everyone, are miserly, and take pleasure in harming others. They are liars, discontented, and covetous, and act cruelly. They regard virtuous people as pests and don't trust anyone. Bhishma continued, describing how malevolent individuals proclaim others' faults while hiding their own, and regard those who do them good as simpletons. They are regretful of making gifts, even to benefactors. Bhishma advised Yudhishthira to avoid such people, as they should be shunned by the wise. In contrast, those who share their food and wealth with others, especially Brahmanas, will attain great felicity and happiness. Bhishma concluded by summarizing the indications of wicked and malevolent individuals, emphasizing the importance of avoiding them. |
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| 265 Bhishma told Yudhishthira that wealth and knowledge should be given to impoverished Brahmanas who are engaged in sacrifices and studying scriptures. He described the characteristics of malevolent individuals and the importance of avoiding them. Bhishma also explained the rules for sacrifices, the behavior of Brahmanas, and the expiation of sins. He emphasized the importance of treating Brahmanas with respect and described the consequences of not doing so. Bhishma also discussed the rules for different varnas, the importance of performing sacrifices, and the consequences of not performing them. He explained the rules for expiation, including the practice of penances, giving away wealth, and performing sacrifices. Bhishma emphasized the importance of following these rules to attain felicity and happiness. The text also discusses the rules for Brahmanas, including their behavior, their role in sacrifices, and their treatment by others. It emphasizes the importance of respecting Brahmanas and following the rules laid down in the scriptures. The text also provides guidance on how to lead a virtuous life, how to perform sacrifices, and how to attain felicity and happiness. |
| 266 Bhishma tells Nakula the story of the sword's origin, which dates back to the beginning of the universe. Initially, the universe was a vast expanse of water, and the Grandsire created the wind, fire, sun, sky, earth, and creatures. The Grandsire's sons, including Rudra, begot children, and their offspring populated the universe. However, the Danavas, led by Hiranyakasipu and Hiranyaksha, ignored the Grandsire's commands and persecuted other creatures. They were filled with pride and forsook friendly intercourse with other beings. The Grandsire created a being named Asi, who took the form of a sword, to protect the world and destroy the Danavas. The sword was given to Rudra, who used it to defeat the Danavas and reestablish righteousness. Rudra, with the sword, assumed a fierce form, whirling it in the sky, and roaring loudly. The Danavas were terrified and fled in all directions. The earth became miry with flesh and blood, and the sword was dyed with the blood of the Danavas. The sword was then passed down through various gods and kings, including Vishnu, Marichi, Vasava, Manu, and others, before being obtained by Nakula and his brothers. The sword has eight names: Asi, Vaisasana, Khadga, sharp-edged, difficult of acquisition, Sirgarbha, victory, and protector of righteousness. Bhishma advises Nakula to worship the sword, which is the foremost of all weapons, and to use it to protect righteousness and destroy sin. |
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| 267 Vaisampayana said, "When Bhishma became silent, Yudhishthira asked his brothers and Vidura which of Virtue, Wealth, and Desire was foremost. Vidura said Virtue was foremost, as it was the root of Profit and Desire. Arjuna said Profit was foremost, as it allowed for the acquisition of Virtue and Desire. Nakula and Sahadeva said Wealth was necessary for Virtue and Desire. Bhimasena said Desire was foremost, as it motivated all action. Yudhishthira concluded that all three were important, but Emancipation was the ultimate goal. Yudhishthira said, "One who is not employed in merit or sin, who does not attend to Profit, Virtue, or Desire, becomes liberated from pleasure and pain." He added that all creatures are subject to birth and death, and that Emancipation was the highest good. Bhima and the others were delighted with Yudhishthira's words and bowed to him. Yudhishthira praised his auditors and asked Vidura about duties. The brothers and Vidura discussed the importance of Virtue, Wealth, and Desire, each offering their perspective. Yudhishthira concluded that Emancipation was the ultimate goal, and that one should strive for it by transcending attachment and desire. His words were met with applause and admiration from the others. |
| 268 Yudhishthira asked Bhishma about forming friendships and alliances. Bhishma advised that one should avoid those who are covetous, pitiless, dishonest, and sinful, and instead form alliances with those who are well-born, knowledgeable, and grateful. He described the characteristics of good and bad friends, saying that the vilest of men are those who are ungrateful and injure friends. Bhishma then told a story about a Brahmana who lived among robbers and became like one of them, slaughtering wild cranes and losing compassion. When
an old friend visited him, he was ashamed and agreed to leave with his friend the next day. Bhishma used this story to illustrate the importance of choosing good company and avoiding those who may lead one astray. Yudhishthira asked Bhishma to elaborate on the description of ungrateful persons, and Bhishma continued the story, describing how the Brahmana had fallen away from his pure practices and become a stigma to his family. The visiting friend tried to awaken him to his former self, and the Brahmana agreed to leave with him the next day. |
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| 269 Bhishma continued the story of Gautama, who after escaping a caravan attack, wandered through a forest and came upon a beautiful and heavenly spot. He saw a large banian tree with a spherical top, surrounded by golden sands and fragrant flowers. Delighted, Gautama sat down and soon fell asleep, fanned by a perfumed breeze. As the sun set, a bird named Nadijangha, also known as Rajadharman, returned to the spot, which was his home. He was a wise and famous crane, adorned with brilliant ornaments. Seeing the bird, Gautama was filled with wonder. Exhausted and hungry, he considered slaying the bird. However, Rajadharman welcomed Gautama, offering him hospitality and worship according to the scriptures. He invited Gautama to stay the night and depart the next morning. |
| 270 Bhishma continued the story of Gautama, who was welcomed by Rajadharman, a crane and son of Kasyapa. Rajadharman offered Gautama hospitality, food, and a place to rest. When Gautama had eaten and rested, Rajadharman asked about his pedigree and the cause of his arrival. Gautama explained that he was a poor Brahmana seeking wealth. Rajadharman offered to help him acquire wealth, citing the four means of acquisition: inheritance, luck, labor, and friendship. He introduced Gautama to his friend, the Rakshasa king Virupaksha, who would provide him with wealth. Gautama set out for the king's city, Meruvraja, and was received gladly by the king. The king commanded his attendants to bring Gautama to him, and Gautama was led to the palace, marveling at the city's affluence. He was eager to meet the king and receive the wealth he had been promised. |
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| 271 Bhishma continued the story of Gautama, a poor Brahmana who was welcomed by King Virupaksha, a Rakshasa. The king asked about Gautama's birth, practices, and residence, showing great interest in his guest. Gautama revealed that he was from the Middle country, lived in a hunters' village, and had a Sudra wife who was a widow. The king was intrigued by Gautama's story and decided to entertain him with other Brahmanas and give him wealth. On the day of the full moon in Kartika, the king worshipped the Brahmanas and gave them food and wealth, including gold, silver, and precious stones. The Brahmanas were delighted and took as much wealth as they desired. Gautama, too, took a heavy quantity of gold, more than he could easily carry. He was overjoyed and thanked the king for his generosity. After leaving the palace, Gautama returned to the banian tree where he met Rajadharman, the crane. Exhausted and hungry, Gautama was welcomed and fed by Rajadharman, who flapped his wings to fan his guest and dispel his fatigue. Rajadharman worshipped Gautama and made arrangements for his food, showing great kindness and hospitality. However, despite Rajadharman's kindness, Gautama's covetousness and folly led him to consider harming his friend. He thought to himself, "This prince of cranes, so large and containing a heap of flesh, stayeth by my side. Staying and bagging him, I shall leave this spot and go along with great speed." Gautama's thoughts were driven by his greed and his desire for food to sustain him on his journey. Little did he know that his actions would have consequences. |
| 272 Bhishma continued the story of Gautama, a Brahmana who had slain Rajadharman, a crane who had shown him kindness. The Rakshasa king, Virupaksha, discovered the crime and was filled with grief. He ordered his son to capture Gautama and bring him back to the city. The son found Gautama and brought him back, along with the mutilated body of Rajadharman. The king and his subjects wept and lamented the death of the crane. The king ordered Gautama to be slain and his flesh given to the robbers to eat. However, even the robbers refused to eat the flesh of an ungrateful person like Gautama. The king said that there was no expiation for an ungrateful person, and that even cannibals and carrion-eating worms would not touch such a person. The story highlights the sin of ingratitude and the consequences of harming a friend. Rajadharman had shown Gautama kindness and hospitality, but Gautama had repaid him with cruelty and death. The king and his subjects were filled with grief and anger, and even the robbers refused to eat the flesh of such a vile person. The story teaches that ingratitude is a grave sin, and that harming a friend can have severe consequences. |
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3 Mokshadharma 128 747.4 10:35
| 274 Yudhishthira asked Bhishma how to overcome grief when faced with loss or death. Bhishma shared the story of a Brahmana who consoled King Senajit, who was grieving the death of his son. The Brahmana advised Senajit to cultivate detachment and understand that all creatures are entangled in grief due to their actions. He emphasized that joy and sorrow are revolving and that one should not yield to either. The Brahmana taught Senajit to develop a tranquil soul by casting off desire, fear, and aversion, and to regard all creatures as his own. Pingala, a fallen woman, also attained tranquility by recognizing the Supreme Soul as her true lord and casting off desire. Bhishma concluded that one should strive to acquire wisdom, cultivate detachment, and develop a tranquil soul to overcome grief and attain happiness. He emphasized that true happiness comes from within and is not dependent on external factors. By following these teachings, one can attain a state of Brahma and experience eternal felicity. |
| 275 Yudhishthira asked Bhishma what good thing should be sought, given that time is destructive and passes quickly. Bhishma shared a story of a Brahmana and his son Medhavin, who discussed the fleeting nature of life and the importance of seeking knowledge and virtue. Medhavin emphasized that death comes unexpectedly and urged his father to accomplish virtuous acts without delay. He argued that attachment to desires and worldly things is like a cord that binds one to death, while breaking free from these attachments leads to emancipation. Medhavin advocated for the practice of truth, non-injury, and self-restraint, and sought to attain immortality through union with truth. He rejected the idea of performing animal sacrifices or seeking wealth and family, and instead emphasized the importance of solitude, truthfulness, and patience. Medhavin encouraged his father to seek his true self, which is concealed in a cave, and to devote himself to Brahma. Bhishma encouraged Yudhishthira to follow Medhavin's example and conduct himself in accordance with the religion of truth. He emphasized that one should not be attached to worldly things, but rather seek to attain immortality through virtuous acts and union with truth. By following this path, one can break free from the cycle of birth and death and achieve emancipation. |
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| 276 Yudhishthira asked Bhishma about the source of happiness and misery for the rich and poor. Bhishma shared a story about a Brahmana who had achieved emancipation and tranquility. The Brahmana said that happiness and sorrow are inevitable, but one should not be swayed by them. He advocated for renunciation, saying that complete poverty is true happiness and freedom from danger. A poor man with a pure heart and no attachments is superior to a wealthy man who is anxious and sinful. The wealthy man is stained by his desires and cupidity, while the poor man is applauded by the gods for his tranquility. The Brahmana described the wealthy man as being intoxicated by his wealth and possessions, leading to a wicked heart and sinful behavior. In contrast, the poor man is free from such distractions and can focus on his spiritual growth. The Brahmana said that renunciation is the key to happiness and freedom from afflictions. Without renunciation, one cannot attain true happiness or sleep in peace. He emphasized that one should renounce everything, including desires and attachments, to make happiness one's own. Bhishma concluded that renunciation is the foremost path to follow, and that it is the only way to achieve true emancipation and tranquility. |
| 277 Yudhishthira asked Bhishma about obtaining happiness when one's desires are unfulfilled. Bhishma shared the story of Manki, who had lost his bulls and realized that wealth and desire are fleeting and the root of suffering. Manki renounced attachment and desire, adopting a path of tranquility, self-restraint, and universal compassion. He understood that desire is a bitter foe and that freedom from attachment is the key to happiness. Manki's story teaches that one should renounce desire and attachment to attain happiness. Desire leads to suffering, and wealth is uncertain and can bring anxiety. Manki's loss led him to a path of self-realization, and he attained immortality by cutting the roots of desire. Bhishma advises Yudhishthira to adopt a similar path, renouncing attachment and desire to attain happiness. |
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| 278 Bhishma continued, "Janaka, the ruler of Videhas, had attained tranquility of soul. He said, 'My wealth is unlimited, but I have nothing. If Mithila burns, I'll incur no loss.' Vodhya's speech also taught freedom from attachments. Yayati asked Vodhya, 'How do you wander in tranquility, disengaged from all acts?' Vodhya replied, 'I conduct myself according to others' instructions, but never instruct others.
My six preceptors are Pingala, the osprey, the snake, the bee, the maker of shafts, and the maiden.' Hope is powerful, but freedom from hope brings felicity. Pingala sleeps peacefully, having abandoned expectation. An osprey found felicity by abstaining from meat. A snake lives happily by residing in another's abode. Ascetics live happily by mendicancy, like bees in the forest. A maker of shafts was so attentive to his work that he didn't notice the king passing by. I wander alone, like the anklet in the maiden's wrist." Bhishma shared these stories to teach Yudhishthira about the importance of freedom from attachments and desires. By abandoning expectation and hope, one can attain tranquility and felicity. The stories illustrate the value of living simply, being attentive to one's work, and avoiding disputes. |
| 279 Yudhishthira asks Bhishma how to live a life free from grief. Bhishma shares the story of Prahlada and the sage Ajagara, who has transcended desire and attachment. Prahlada is curious about the sage's wisdom and behavior, and the sage replies that he has come to understand the fleeting nature of life and the inevitability of death. Therefore, he does not covet or grieve, and has learned to live a simple and indifferent life. The sage follows the Ajagara vow, which involves eating and sleeping without attachment, and not striving for wealth or status. He has freed himself from thirst for worldly goods and wanders among men, having subdued all faults. Bhishma notes that this vow is auspicious and griefless, and that it brings true happiness. Bhishma continues, saying that the sage has transcended fear, wrath, and cupidity, and has achieved a state of tranquility. He has come to understand that all things are dependent on destiny, and that there is no need to strive for wealth or status. The sage's words are full of wisdom and insight, and Bhishma presents them as a model for living a life of simplicity and detachment. |
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| 280 Yudhishthira asks Bhishma which is more important, kinsmen, acts, wealth, or wisdom. Bhishma replies that wisdom is the greatest refuge, as it brings felicity and is the highest acquisition. He shares the story of Indra and Kasyapa, where Indra, disguised as a jackal, advises Kasyapa against giving up his life. Indra says that even as a jackal, he is content and does not covet more, whereas humans always desire more. He encourages Kasyapa to be content with his life and pursue virtue. Indra also shares his own story, saying that in his previous life, he was a skeptic who disrespected the Vedas. As a result, he was reborn as a jackal. He advises Kasyapa to avoid his mistakes and pursue knowledge and contentment. Kasyapa is surprised and realizes that the jackal is actually Indra. He worships Indra and returns home after receiving his permission. Bhishma concludes that wisdom is the greatest refuge, and one should strive for contentment and virtue. |
| 281 Yudhishthira asks if gifts, sacrifices, and penances lead to wisdom and felicity. Bhishma replies that virtuous acts lead to happiness and affluence, while sinful acts lead to suffering and indigence. He warns that past actions pursue the actor, and consequences unfold in their own time, like flowers and fruits. After exhausting the consequences, honor and disgrace no longer follow. Bhishma advises that acts done in a past life visit the doer in the next life, like a calf recognizes its parent. He encourages penances to wash away sins and achieve happiness. Bhishma concludes that one should use judgment to do what is good and achieve wisdom and felicity. He also uses metaphors, such as a dirty cloth washed clean in water, and a bird's track in the sky, to illustrate the idea that past actions can be cleansed and that a person's path cannot be marked once their soul is cleansed by knowledge. Bhishma's message is that one should strive for virtue and wisdom to achieve happiness and felicity. |
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| 282 Yudhishthira asks Bhishma about the creation of the universe, its origin, and its end. Bhishma cites the narrative of Bhrigu and Bharadwaja, where Bhrigu explains that the Primeval Being, Manasa, created the universe and all living things. Manasa is without beginning or end, eternal, and unchangeable. From Manasa, Mahat was created, followed by Consciousness, Space, Water, Fire, Wind, and Earth. The five elements are Brahman, the creator of all things. The universe is infinite, with the firmament, horizon, earth, and wind being limitless. The Sun and Moon cannot see beyond their own rays, and even self-luminous worlds cannot behold the limits of the firmament. Bhrigu explains that the universe is cyclical, with water and sky alternating without end. The nature of fire, wind, water, and land is like space, distinguished only by lack of true knowledge. The limits of the universe cannot be ascertained, and even the gods cannot measure its extent. Brahman, born from the Lotus, is the creator of all things, and the Earth is the Lotus itself, created to give a seat to Brahman. |
| 283 Bharadwaja asks Bhrigu how Brahman created diverse objects. Bhrigu explains that Brahman created by fiat of will, first creating water for the protection of all creatures. Water is the life of all creatures, and the universe is pervaded by it. Earth, mountains, and clouds are transformations of water. Bharadwaja asks how water, fire, and wind originated and how the earth was created. Bhrigu recounts how ancient Rishis contemplated these questions and received a celestial answer. In the beginning, there was only infinite Space, motionless and dark. Water then sprang into existence, followed by wind, which arose from the pressure of water. The wind generated fire through friction, dispelling the darkness. Fire combined with the wind to solidify and create the earth. The earth, where everything is born, is the origin of taste, scent, liquids, and animals. The celestial voice explained that the earth was formed from the liquid portion of fire, solidifying as it fell from the sky. Bhrigu concludes that the earth is the foundation of all creation, and its origin is tied to the transformations of water. |
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| 284 Bharadwaja asks why the five elements (space, wind, fire, water, earth) are considered "great creatures" when all things are made of them. Bhrigu explains that the elements are called great because they are infinite and vast. He explains that all mobile and immobile objects are made of the five elements, and that the five senses partake of the five elements. Bharadwaja questions how trees can be composed of the five elements if they don't seem to have heat, motion, or perception. Bhrigu explains that trees do have space within them, heat that causes growth and decay, and perception of touch, sound, scent, taste, and vision. He explains that trees drink water, catch diseases, and grow, showing they have life and are not inanimate. Bhrigu then explains how the five elements occur in different proportions in mobile objects, enabling them to move and perceive. He details how the elements contribute to perception, scent, taste, vision, sound, and touch, and how they combine to create diverse forms, tastes, and sounds. |
| 285 Bharadwaja asks how bodily fire and wind reside in the body and cause movement. Bhrigu explains that heat resides in the head and protects the body, while the breath called Prana causes exertion. Prana is the living creature, universal soul, and mind, intellect, and consciousness. The breaths called Samana, Apana, Udana, and Vyana operate in different parts of the body, circulating heat and causing movement. The breaths mingle together, digesting food and causing the body to function. The heat in Prana is called Ushman, and it causes digestion in all creatures. The breaths branch out from the heart, conveying liquid juices throughout the body. Yogins use the main duct to attain Brahma by holding the soul within the brain. The heat in the breaths is always burning, like a fire in a vessel. Bhrigu explains the movement of the wind and heat in the body, describing how the different breaths operate and mingle, causing the body to function and move. He also describes how yogins use the breaths to attain a higher state. |
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| 286 Bharadwaja questions the value of life, suggesting it is insignificant if it relies solely on the wind or air. He notes that when an animal dies, its life force is not visible, and its internal heat is extinguished. He argues that if life were just air, it would mingle with the external air and lose its separate existence. Bharadwaja also observes that the five elements that make up the body are impermanent and can be dissolved or destroyed. He asks what happens to life when the body is separated into its constituent elements. Bharadwaja also questions the idea of reincarnation, asking how a person who has died can come back to life. He notes that even if a cow is given to a Brahmana, the animal itself will eventually die, and the giver and taker are both subject to death. He uses the analogy of a tree cut down, noting that only seeds can sprout new life, suggesting that all living things come from seeds and perish eventually. Bharadwaja's words express a sense of skepticism and questioning about the nature of life and death, and the possibility of rebirth or continuation of existence after death. |
| 287 Bhrigu explains that the living creature is not destroyed when the body is, but rather transforms into another form. The body is made up of five elements, and when it dissolves, the living agent (Soul) mingles with space. The Soul is the sustainer of the breaths and is formless, becoming endued with form only in embodied creatures. Bharadwaja asks about the indications of the living agent and its nature. Bhrigu explains that the Soul pervades all the limbs and perceives external properties. It feels pleasure and pain and is the witness of the mind's acts. When the Soul is separated from the body, the body meets with destruction. Bhrigu continues, explaining that the universe is composed of water and the Soul is displayed in the mind. The Soul is the Creator Brahman and is called Kshetrajna when endued with attributes and Paramatman when freed from them. The Soul has Consciousness and exists with the attributes of life, exerting and causing everything to exert. The living agent migrates from one body to another, and what is called death is only the dissolution of the body. The Soul can be beheld by those with true Knowledge, and one can obtain infinite happiness by depending on their own Soul. |
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| 288 Bhrigu explains that Brahman created the four orders of human beings - Brahmanas, Kshatriyas, Vaisyas, and Sudras - with equal attributes, but they became distinguished by their actions and qualities. Bharadwaja questions how the orders can be distinguished when all humans share common attributes and bodily functions. Bhrigu responds that the distinctions are not rigid and were created based on occupations and qualities. Those who indulged in desire and pleasure became Kshatriyas, those who engaged in cattle-rearing and agriculture became Vaisyas, and those who fell away from purity became Sudras. The four orders have the right to perform pious duties and sacrifices, but cupidity and ignorance led some to fall away from their original order. Brahmanas who are devoted to the scriptures and mindful of vows can grasp the concept of Brahma, while those who lose the light of knowledge take birth in inferior species. Bhrigu further explains that the creation
is eternal and undecaying, based on Brahma and sprung from the Primeval God, and has its refuge in yoga. The creation is mental, and the distinctions between the orders are not absolute. |
| 289 Bharadwaja asks Bhrigu to explain how one becomes a Brahmana, Kshatriya, Vaisya, or Sudra. Bhrigu replies that a Brahmana is one who is sanctified by rites, studies the Vedas, and is pure in behavior. A Kshatriya is one who engages in battle and studies the Vedas, while a Vaisya is one who earns a living through agriculture and trade. A Sudra is one who engages in every kind of work and is impure in behavior. However, if a Sudra exhibits the characteristics of a Brahmana and a Brahmana does not, then the Sudra is not a Sudra and the Brahmana is not a Brahmana. Bhrigu emphasizes the importance of self-restraint, resisting cupidity and wrath, and protecting one's prosperity and penances. He advises living a life of renunciation, conducting oneself as a friend to all creatures, and seeking to know the Unmanifest beyond the senses. He stresses the importance of faith and uniting the mind with Prana to attain absorption into Brahma. Bhrigu concludes that a Brahmana can easily attain Brahma through the path of Renunciation, and that purity, good behavior, and compassion are the indications of a Brahmana. |
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| 290 Bhrigu explains that Truth is Brahma, and it creates and upholds the universe. Truth leads to heaven, while Untruth leads to hell. He says that happiness is the highest object, and it is unstable in both this world and the next. Bharadwaja questions this, citing the example of Rishis who seek a higher reward than happiness. Bhrigu responds that those who pursue Unrighteousness are overwhelmed by Darkness and suffer various afflictions, while those who pursue Righteousness obtain happiness. He says that happiness is not found in hell, but it is present in heaven, where there is no hunger, thirst, or sin. Bhrigu emphasizes that happiness is the highest object of acquisition, and it is obtained through Righteousness. He explains that the Earth is the progenitrix of all creatures, and the vital seed is the creative energy. He says that each individual, affected by their own acts, obtains happiness or misery. Bhrigu stresses that happiness is an attribute of the Soul, and it is desirable. He says that Virtue and Profit are sought for its sake, and it is the root of all acts. |
| 291 Bharadwaja asks about the consequences of gifts, Righteousness, conduct, penances, and Vedic study. Bhrigu explains that gifts lead to pleasure and enjoyment, Righteousness leads to heaven, conduct leads to blessed tranquility, penances lead to heaven, and Vedic study leads to wisdom. Bhrigu also explains the four modes of life: residence in a preceptor's abode, domestic life, forest life, and renunciation. Each mode has its own duties and practices, and all are necessary for obtaining heaven and the fruition of desires. The domestic mode of life is considered the root of all others, and it involves acquiring wealth through irreproachable means, studying the Vedas, and making offerings to the gods and ancestors. The forest life involves roaming the earth, studying the Vedas, and subsisting on simple food. The renunciate mode of life involves giving up all worldly attachments and desires. Bhrigu emphasizes the importance of showing regard to guests, speaking kindly to all creatures, and avoiding harm and injury to others. He also notes that the domestic mode of life allows for the enjoyment of pleasures and the gratification of desires, but also requires the acquisition of the triple aggregate of Religion, Wealth, and Pleasure. |
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| 292 Bhrigu describes the lives of forest recluses and Parivrajakas, who renounce worldly attachments and live ascetic lives, performing penances and observing vows. They roam the earth, free from attachment and aversion, and never injure living creatures. They live on alms and sleep on the bare ground, covering themselves with grass and animal skins. They are patient and fortitudinous, and their flesh and blood become emaciated due to their austere practices. Bhrigu also describes a region beyond the known world, where people are righteous, pious, and free from cupidity and errors. There is no disease, death, or sin in this region, and people live in harmony, enjoying the fruits of their actions. This region is equal to heaven, and people are born there due to their good deeds. Bhrigu emphasizes the importance of knowing what is righteousness and what is unrighteousness in this world. He says that those who know this and follow the path of virtue attain Brahma, while those who are stained by sin and delusion return to the cycle of birth and death. |
| 293 Yudhishthira asks Bhishma about the ordinances of conduct, and Bhishma explains that good conduct involves purity, worshiping the sun, performing ablutions, and eating silently with face turned towards the east. He also emphasizes the importance of treating guests, attendants, and kinsmen equally, eating at the right times, and avoiding meat not sanctified by mantras. Bhishma also advises against beholding the sun at dawn, gazing at another man's wife, and concealing sins. He stresses the importance of worshiping Brahmanas, using polite language, and doing good to all. Bhishma also notes that storing objects with expectation is not applauded, as death can come at any time. He concludes that righteousness is the origin of mankind and the ambrosia of the gods, and that it leads to eternal happiness after death. |
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| 294 Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it refers to the Supreme Soul that creates and destroys the universe. He describes the five primal elements and how they combine to form all objects. The Soul is the witness that pervades all beings, and the understanding or intelligence is what creates the qualities of Darkness, Passion, and Goodness. Bhishma advises Yudhishthira to subdue his senses and understand the distinction between intelligence and Soul. He explains that the Soul is the spectator of the qualities and regards them as proceeding from itself. Bhishma also discusses the three states of the mind and how one can attain happiness and tranquility by transcending the three qualities. He concludes that one who renounces ordinary acts, practises penances, and devotes himself to studying the Soul can acquire a high end. |
| 295 Bhishma explains the four kinds of yoga meditation to Yudhishthira, which great Rishis use to attain eternal success. They free themselves from worldly faults, pairs of opposites, and attachments, and live in their original Soul-state. A yogin must restrain their senses and mind, fixing them on the path of meditation, making them independent of the body. The mind is unstable and wanders, but the yogin must patiently fix it, casting aside idleness and malice. They should not despair, but seek their own good, gradually controlling their senses and mind through steadfast yoga. The felicity gained from controlling the mind and senses is unmatched, and yogins attain Nirvana, a highly blessed state. |
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| 296 Yudhishthira asks Bhishma about the fruits of silent recitation of sacred mantras and the rules for such practice. Bhishma explains that there are two paths, Sankhya and yoga, which both involve renunciation and abstention from rites. He describes the practices of a Reciter, including subduing the senses, fixing the mind, and meditation, which lead to the cessation of desires and aversion. The Reciter attains purity of soul, self-restraint, and freedom from attachment and delusion. Bhishma explains that the Reciter's work is meditation, and through concentrated contemplation, they attain felicity and eventually enter the Brahmic body or the region of Brahma, transcending rebirth. |
| 297 Yudhishthira asks if there are other ends for Reciters beyond what Bhishma previously described. Bhishma explains that Reciters who fail to follow the discipline correctly or have improper motivations will go to hell. He lists various faults that can lead to this outcome, including pride, attachment to earthly objects, lack of faith, and instability of mind. Yudhishthira then asks why Reciters who attain the state of Brahma still take birth in embodied forms. Bhishma attributes this to the absence of true knowledge and wisdom, highlighting the importance of proper understanding and motivation in the discipline of recitation. |
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| 298 Yudhishthira asks Bhishma to describe the hell that a Reciter attains. Bhishma explains that the regions of the gods, though excellent and diverse, are considered hell compared to the region of the Supreme Soul. The Supreme Soul's region is uncreate, painless, and beyond the three attributes and eight incidents. It is free from joy, delight, sorrow, and disease, and Time is not its ruler. A Reciter who identifies with their Soul goes to this region and never feels sorrow again. Bhishma calls this region Supreme and considers all other regions, including those of the gods, to be hell in comparison. |
| 299 Yudhishthira said, 'Thou hadst referred to the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the story in full.' Bhishma said, 'In connection with this subject, is cited the old history of what transpired between Surya's son Ikshvaku and a certain Brahmana, and Time and Mrityu. There was a Brahmana of great fame and pious behaviour, a Reciter, conversant with the six Angas of the Vedas, of the Kusika race, and son of Pippalada. Residing at the foot of Himavat, he was devoted to the Vedas and practised severe austerities for attaining Brahma. A thousand years passed while he observed vows and fasts. The goddess of Gayatri showed herself and said, 'I am gratified with thee.' The Brahmana continued reciting silently. The goddess, highly gratified, applauded his recitation. The Brahmana prostrated himself and said, 'By good luck, O goddess, thou art gratified with me. Grant that my heart may take pleasure in recitation.' Savitri said, 'What dost thou ask? What wish of thine shall I accomplish?' The Brahmana replied, 'Let my wish about recitation increase. Let my absorption in Samadhi be more complete.' The goddess said, 'Let it be as thou wishest. Thou shalt not go to hell. Go on reciting. Dharma, Time, Mrityu, and Yama will approach thee for a dispute on morality.' After a thousand celestial years, Dharma, gratified, showed himself, saying, 'O regenerate one, behold me. Thou hast won all regions of felicity. Cast off thy body and ascend to heaven.' The Brahmana refused, desiring to continue reciting. Time, Mrityu, and Yama approached, urging him to ascend, but he persisted in his
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| 300 Yudhishthira asks Bhishma to continue the story of the Brahmana and the monarch. Bhishma describes how the two attained a high end, becoming equal in rewards and going to receive their end together. The chief of the gods and various deities arrived, and the Brahmana and monarch concentrated their minds, fixed their gazes, and controlled their souls. A fiery flame ascended to heaven, and the Brahmana entered Brahman's self. Brahman welcomed him and imparted consciousness, and the monarch also entered the divine Grandsire. The deities praised the end ordained for Reciters and yogins, and Brahman declared that those who read the Veda and other Smritis, and those devoted to yoga, would attain the same region. Bhishma concludes the story, saying that the assembled deities returned to their abodes, honoring Dharma. |
| 301 Yudhishthira asks Bhishma about the fruits of yoga, knowledge, and observances. Bhishma narrates a discourse between Manu and Vrihaspati, where Vrihaspati seeks knowledge about the cause of the universe, the nature of creatures, and the fruits of knowledge and sacrifices. Manu explains that happiness and misery arise from desire and that liberation from desire leads to Brahma. He states that acts are connected with desire and that liberating oneself from acts leads to the highest state. Manu also explains that creatures are created by mind and act, and that knowledge helps one avoid evil and acquire the highest end. |
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| 302 Manu explains the origin of the universe, stating that space, wind, light, water, and the universe arose from the eternal One. He describes the cycle of creation and destruction, where bodies return to their elemental sources. Manu also explains that the soul, which is beyond attributes and senses, is the cause of all and dwells in the body. He uses analogies like a lighted lamp, ministers advising a king, and a dream to illustrate the relationship between the senses, soul, and knowledge. Manu also describes the soul's journey after death, where it takes on a new body and form, shedding its old body like a worn-out garment. |
| 303 Manu explains the nature of the Soul, describing it as the silent Witness that beholds all things. He says the Soul is omniscient, beyond the senses, and cannot be apprehended by them. Manu uses analogies like the moon's reflection on water and the sun's motion to illustrate the Soul's existence and nature. He states that the Soul can only be known through knowledge and intelligence, and that it depends on itself for existence. Manu also compares the Soul to a snake that can only be seen by another snake, and describes how it takes on a new body after leaving the old one, just like the moon appears new after its disappearance on the fifteenth day of the dark fortnight. |
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| 304 Manu explains the nature of the Soul and its relationship with the senses, mind, and understanding. He uses analogies like a dream and a polished mirror to illustrate how the Soul can be perceived. Manu states that ignorance and attachment to worldly objects lead to delusion and misery, while knowledge and self-restraint bring happiness and liberation. He describes the hierarchy of the senses, mind, understanding, and Soul, and how they can be withdrawn into each other, ultimately leading to the Supreme. Manu emphasizes that the Soul is beyond the senses and can only be attained through the understanding. |
| 305 Manu advises against brooding over sorrow and instead recommends wisdom and self-restraint to attain happiness and liberation. He states that worldly possessions bring sorrow and that one should not grieve over transitory things. Manu explains that the mind and understanding are attributes of knowledge and that the understanding must be withdrawn from external objects to attain Brahma. He uses analogies like a river and a touchstone to illustrate the process of attaining knowledge of Brahma. Manu emphasizes that the mind and understanding must be freed from attributes to attain the Supreme, which is without attributes and cannot be acquired by argument. He encourages individuals to seek the Supreme through penances, self-restraint, and the Vedas, and to attain emancipation from attachments. |
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| 306 Manu explains that when the five senses and mind are united, one can see Brahma like a thread through a gem. He uses analogies like a thread in a gem or a liquid in soil to illustrate how the soul lives in different bodies due to past actions. Manu states that good deeds produce rewards in the same body, and that knowledge, desire, and action lead to consequences. He describes the hierarchy of elements, mind, and understanding, with Brahma as the supreme, unchangeable, and infinite essence. Manu emphasizes that Brahma transcends sorrow and pairs of opposites, and can only be attained through inference and subtile intelligence. He advises controlling the senses and mind to achieve liberation, and describes how the soul, when freed from attachments, attains absorption into Brahma's body. |
| 307 Yudhishthira asks Bhishma to describe Vishnu, the Creator and origin of all creatures. Bhishma recounts how Vishnu created the elements, Consciousness, and the first-born being, and how he slew the Asura Madhu. He describes how Brahman created seven sons, including Daksha, who begat thirteen daughters who married Kasyapa, and how the gods, Danavas, and men were born. Bhishma tells how Vishnu created the Day, Night, Seasons, and all immobile and mobile objects, and how he created the four orders of men. He describes how Vishnu made various deities the rulers of different realms and how, in the Krita age, men lived as long as they chose and were without fear of death. Bhishma explains how, in subsequent ages, men's lives became shorter and sexual congress became necessary for procreation. |
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| 308 Yudhishthira asks Bhishma about the first Prajapatis and the Rishis who dwell in different directions. Bhishma explains that the Self-born Brahman had seven sons, including Marichi, Atri, and Vasishtha, who are considered the first Prajapatis. He describes how Atri's race led to the birth of Daksha, who had two names, and how Marichi's son Kasyapa had two names as well. Bhishma mentions the ten Prachetasas, the Adityas, the Aswins, and other deities, and explains that they are considered gods, Kshatriyas, Vaisyas, and Sudras. He also describes the fourfold order among the gods and explains that reciting their names can cleanse one of sin. |
| 309 Yudhishthira asks Bhishma to tell him about Krishna's great energy and feats. Bhishma recounts a story he heard from Markandeya about the gods fleeing from the Danavas and seeking help from Brahman. Brahman tells them that Vishnu has assumed the form of a boar to slay the Danavas. The gods are filled with joy, and Vishnu, in his boar form, kills the Danavas with his roars and hoofs. The gods are terrified by the sound and seek refuge with Brahman, who tells them that the boar is Vishnu, the Supreme God and creator of all beings. Bhishma describes Vishnu as the foremost of yogins, the Preceptor of all creatures, and their supreme Lord. |
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| 310 Yudhishthira asks Bhishma about the highest yoga for achieving emancipation. Bhishma recounts a discourse between a preceptor and disciple on the subject of emancipation, where the preceptor explains that Vasudeva is the Supreme cause of the universe, the origin of the Vedas, and the creator of all beings. He describes the cycle of creation and destruction, where primordial matter produces existences through the action of primal energy. The preceptor explains that the Soul, which is without decay and not subject to death, dwells within the body and pervades all existences and attributes. He uses analogies like the lamp and fire to illustrate the relationship between the Soul and the body. The preceptor concludes that the Soul is bound by its own former acts and enters different bodies according to its karma. |
| 311 Bhishma explains that all beings have unmanifest birth and death, and the Mind possesses unmanifest attributes. He uses analogies like a tree growing from a small seed and iron being drawn to a loadstone to illustrate the cycle of rebirth. The Soul is eternal, indestructible, and the cause of the Mind, but is defiled by Ignorance. The universe is due to Ignorance or Delusion, and the Soul's apprehensions are due to past desires. The wheel of existence revolves due to the quality of Rajas (Passion), with the Unmanifest (Understanding) as the nave and the Manifest (body and senses) as the spokes. The Soul presides over this wheel, and Time is the cause of the production of effects. The Soul is not touched by inclinations and propensities, and should be understood as existing in its own nature. Bhishma concludes that true knowledge can consume the causes of misery, allowing the Soul to escape rebirth. |
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| 312 Bhishma explains that those who seek emancipation should abandon earthly attachments and desires. The body is made of five elements and three attributes - Goodness, Passion, and Darkness - which induce acts. Ignorance leads to delusions and faults like desire, wrath, and cupidity. Contentment, satisfaction, and intelligence are born of Goodness, while Darkness leads to cheerlessness, grief, and wickedness. To attain emancipation, one should reflect on their faults, abandon those born of Passion and Darkness, and cultivate Goodness. Sacrifices and acts performed with mantras can aid in purifying the Soul. The quality of Goodness helps in dissociating the Soul from worldly attachments and observing the religion of tranquility. |
| 313 Bhishma explains that the attributes of Passion and Darkness lead to delusion, wrath, and cupidity, causing impurities in the Soul. When these impurities are destroyed, one attains knowledge of the Supreme Soul. The Soul, invested in maya, falls away from knowledge and becomes senseless, leading to wrath, desire, and bondage. The stream of creation begins with women, and men should not pursue them excessively. Children are not one's own, but a result of the vital seed and past acts. The attribute of Passion rests on Darkness, and Goodness on Passion. The Soul goes through birth and rebirth due to acts and time, and obtains a body in the womb influenced by past acts and attributes. The senses are awakened by past acts, and the Soul takes birth with sorrow. Renunciation of attachments leads to the end of sorrow and attainment of Emancipation. |
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| 314 Bhishma explains that to conquer the senses, one must attain knowledge and follow the scriptures. Among living creatures, men are foremost, and among men, the regenerate and Veda-conversant Brahmanas are superior. They are all-seeing and omniscient, and have become conversant with Brahma. Bhishma describes Brahmacharya as the foremost religion, which is divested of all connection with the senses and can only be conceived through the mind. He explains that it is a state of existence depending only on the mind and is free from all connection with the senses. Bhishma also describes the means of practising Brahmacharya, including subduing the quality of Passion, not speaking with women, and not casting one's eyes on an undressed woman. |
| 315 Bhishma explains that attachment to sensory objects leads to helplessness, while detachment leads to the highest end. One should strive for emancipation through purity, tranquility, and knowledge. Ahimsa (non-injury), truth, honesty, and forgiveness are essential virtues. One should cultivate peace and renounce worldly objects. The universe is bound by speech, and one should utter only truth. Ignorant people are like robbers, and one should cast off acts dictated by passion and darkness. A person who is without desire, contented, and devoted to penances succeeds in attaining Brahma. One should control the mind and senses, and restrain yoga powers. Living on alms and observing vows and rules, one should gradually extend acts prompted by knowledge, and Brahma will shine like the Sun. |
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| 316 Bhishma explains that a yogin seeking to practice Brahmacharya should abandon sleep and dreams, which are influenced by passion and darkness. Through knowledge and reflection, the yogin can remain awake and avoid dreams. The mind never disappears, and dreams arise from the senses being worn out. The creative power of the mind brings about imaginings, and impressions from past lives are not lost. The attributes of Goodness, Passion, and Darkness influence the mind, and the elements display images accordingly. The Soul is cognizant of all impressions and brings them forth. The mind exists unobstructedly in all things, and the Soul should be comprehended. In dreamless slumber, the body disappears, and the mind enters the Soul, becoming a wakeful witness. The yogin who desires divine attributes should regard a pure mind as identical with the object of desire. When darkness is transcended, the embodied Soul becomes Supreme Brahma, the cause of the universe. |
| 317 Bhishma explains that to know Brahma, one must understand four topics: dreams, dreamless slumber, Brahma with attributes, and Brahma transcending attributes. The manifest body is liable to death, while the unmanifest chit-soul transcends death. The religion of Pravritti leads to rebirth, while Nivritti leads to the highest end. Prakriti and Purusha are eternal and indestructible, but Prakriti is fraught with attributes, while Purusha transcends them. The embodied Soul is invested with attributes but is not identical with them. Yoga power pervades the universe, and knowledge is attained through yoga. Brahmacharya and abstention from injury constitute yoga of the body, while restraining mind and speech constitute yoga of the mind. A yogin should take only necessary food and devote himself to yoga without desire of fruits. The birth and death of creatures depend on original Ignorance, but knowledge of Brahma leads to Emancipation. |
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| 318 Yudhishthira asks Bhishma how Janaka, the ruler of Mithila, attained emancipation. Bhishma narrates the story of Janadeva, a ruler of Janaka's race, who sought knowledge from a century of preceptors. Dissatisfied with their teachings, he met the ascetic Panchasikha, who had acquired high knowledge and was above all pairs of opposites. Panchasikha discoursed on the religion of emancipation, explaining the sorrows of birth, acts, and states of life. He argued against sceptics who deny the existence of a separate soul, citing the continuation of the body after death and the supplication of deities as proof. Panchasikha also refuted the Buddhist doctrine of rebirth, stating that it implies a destruction of acts and leads to unreasonable conclusions. He emphasized that the soul is permanent and immutable, and that all worldly pursuits are unmeaning without it. The Vedas guide men back to the right path, and one should reflect on the impermanence of life and the body to attain emancipation. |
| 319 Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha, a wise sage. Janadeva asks about the nature of existence and emancipation, questioning the purpose of knowledge and action if the soul is annihilated after death. Panchasikha explains that the union of body, senses, and mind is not the soul, and that the soul is not affected by the impermanence of the body. He describes the five organs of knowledge and action, and how they are connected to the mind. Panchasikha also explains the three attributes of goodness, passion, and darkness, and how they influence our perceptions and actions.Janadeva learns that the goal of renunciation is to transcend attachment and achieve emancipation, and that the soul is not bound by its actions. Panchasikha uses the metaphor of a silk-worm emerging from its cocoon to describe the soul's liberation from its bodily form. He concludes that one who understands the truth and renounces attachment can attain emancipation and live in felicity, like Janadeva, the ruler of Mithila. |
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| 320 Yudhishthira asks Bhishma about the path to happiness and freedom from fear, seeking guidance on how to live a virtuous life. Bhishma replies that self-restraint is the key, citing
the example of King Janaka, who achieved self-mastery and peace through meditation and self-discipline. He explains that the path to true happiness lies in overcoming desire, ignorance, and attachment to the senses. By practicing yoga, self-discipline, and devotion, one can attain a state of tranquility and wisdom. Bhishma emphasizes the importance of understanding the nature of the soul, the impermanence of the body, and the transient nature of worldly pleasures. He advises Yudhishthira to follow the teachings of the wise, engage in righteous actions, and cultivate detachment to achieve true freedom and lasting happiness. |
| 321 Yudhishthira asks Bhishma about the character of eating remnants of sacrifices, seeking guidance on the matter. Bhishma replies that those who eat remnants without observing Vedic sacrifices and vows are regarded as fallen, while those who do so with a desire for heaven and children ascend to heaven but fall down when their merits are exhausted. Yudhishthira then asks if fasting is true penance, seeking clarification on the matter. Bhishma explains that while people regard fasting as penance, it is actually an impediment to acquiring knowledge of the Soul. True penance, he says, is the renunciation of acts and humility, which constitutes the highest penance.
Bhishma elaborates that a Brahmana who practices such penance is regarded as always fasting, leading a life of Brahmacharya, and subsisting on sacrificial remnants. He is pure, an eater of ambrosia, and an adorer of gods and guests. Yudhishthira asks how one can be regarded as always fasting or devoted to Brahmacharya, seeking practical guidance. Bhishma explains that it is by eating at fixed hours, speaking the truth, adhering to wisdom, and being charitable. He adds that such a person wins heaven and attains a high end, and that their home is visited by the gods and Apsaras. They pass their days in constant happiness with their sons and grandsons, and ultimately attain a very high end. |
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| 322 Yudhishthira asks Bhishma a profound question: "In this world, acts good and bad attach themselves to man for the purpose of producing fruits for enjoyment or endurance. Is man, however, to be regarded as their doer or is he not to be regarded so?" Bhishma responds by citing the ancient narrative of Prahlada and Indra, a discourse that illuminates the nature of agency and the human condition.
Prahlada, a wise and virtuous Daitya king, has acquired wisdom and remains unattached to worldly objects despite his calamitous circumstances. Indra, the lord of the three worlds, approaches him and inquires about the source of his tranquility. Prahlada explains that he is not the doer of his actions, but rather, everything is driven by Nature. He elaborates that all entities and non-entities come into being and cease due to their own nature, without personal exertion. He who regards himself as the doer of acts is unacquainted with the truth.
Prahlada attributes his wisdom and tranquility to Nature, and offers guidance on how to attain Emancipation and self-knowledge. He advises simplicity, heedfulness, cleansing the Soul, mastering passions, and waiting upon aged seniors as the means to achieve this state. Indra is filled with wonder and commends Prahlada's words, before taking his leave and returning to his own abode. Bhishma uses this narrative to illustrate the concept that man is not the doer of his actions, but rather, it is Nature that drives everything. |
| 323 Yudhishthira asks Bhishma how a monarch who has lost prosperity and is crushed by time can still live on. Bhishma cites the story of Indra and Vali, a narrative that illuminates the nature of adversity and prosperity. Indra, having defeated Vali, asks the Grandsire about Vali's whereabouts, curious about the fate of his former enemy. The Grandsire says Vali may have taken birth among camels or asses and is now living in an empty apartment, a stark contrast to his former life of splendor.
Indra finds Vali, now an ass, and asks if he grieves for his fall from grace. Vali responds with wisdom, saying that his precious possessions are buried in a cave and will reappear when his time comes again. He rebukes Indra for mocking him in his adversity, suggesting that Indra's words are unbecoming of his fame and birth. Vali notes that wise people, those who have acquired wisdom and won contentment, do not grieve in misery nor rejoice in happiness. They are tranquil souls, virtuous and good, and do not indulge in bragging or mockery.
Bhishma uses this narrative to convey that even in adversity, one can find wisdom and contentment. He suggests that Yudhishthira, too, can find a way to live on despite his losses, by cultivating wisdom and tranquility. |
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| 324 Bhishma continues the story of Indra and Vali, where Vali, now an ass, wisdomfully tells Indra that he does not grieve for his fall from grace. Vali explains that all things are transitory and that Time is the ultimate destroyer. He notes that his animating principle and body will meet destruction together, and that he has not been permanently enslaved by his asinine form.
Vali advises Indra not to brag about his manliness, but to adopt an understanding established on certitude and truth. He reflects on his past life as the worshipped lord of the Danavas, but notes that Time has assailed him and taken away his prosperity. Vali says that Time gives and takes away everything, and that none can avoid it.
Vali's words are a philosophical reflection on the nature of existence and the fleeting nature of prosperity and power. He encourages Indra to recognize the impermanence of all things and to cultivate a sense of detachment and acceptance. Bhishma uses this narrative to convey a similar message to Yudhishthira, encouraging him to adopt a tranquil and wise approach to life's challenges. |
| 325 Bhishma continues the story of Indra and Vali, where the goddess of Prosperity, Sree, emerges from Vali's body and is addressed by Indra. Sree explains that she is not bound by any one's rules and that Time moves her from one place to another. She deserts Vali due to his faults, including his lack of devotion to the Brahmanas and his boasting about his adorations towards her. Sree decides to dwell in Indra, instructing him to divide her into four parts to be borne by different creatures.
Indra assigns her parts to the earth, the waters, Fire, and the good among men, according to their strength and power in bearing her. Sree warns that those who offend against her will be chastised by Indra. Vali, deserted by Sree, vows to vanquish the gods in a future battle when the Sun shines only from the meridian. Indra replies that Brahman has commanded him not to kill Vali and that the Sun's motions are ordained by the Self-born, making it impossible for the Sun to shine from only the meridian. With this, Vali proceeds towards the south, and Indra ascends the skies.
This story highlights the themes of prosperity, time, and the consequences of one's actions. Sree's departure from Vali serves as a reminder of the importance of devotion and humility, while Indra's distribution of her parts among various creatures emphasizes the interconnectedness of all beings. |
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| 326 Bhishma narrates the story of Indra and Namuchi, where Namuchi, an Asura, is divested of prosperity but remains untroubled. Indra asks him if he indulges in sorrow, to which Namuchi replies that indulging in sorrow only wastes one's body and gladdens one's foes. He believes that one should reflect on what is productive of the highest good and not strive for emancipation. Namuchi understands that there is one Ordainer who controls all beings and that one has no choice in the matter of pleasure or pain. He believes that one should accept their condition and not be affected by calamities.
Namuchi also notes that even wise individuals like Rishis and gods experience calamities, but they do not fear them. A person of wisdom remains immovable like Himavat, never giving way to wrath or attachment to the senses. Namuchi concludes that one should drive off grief and summon cheerfulness, and that a wise man's acts are not easily comprehensible. He also emphasizes the importance of contentment in both happiness and sorrow, and that one should not be stupefied by afflictions.
This narrative highlights the themes of acceptance, wisdom, and the nature of pleasure and pain. Namuchi's words of wisdom offer a philosophical perspective on how to approach life's challenges with equanimity and inner strength. |
| 327 Yudhishthira said, 'What is good for a man sunk in dire distress, having lost friends or a kingdom, O monarch? You are our foremost instructor. Please tell me.'
Bhishma said, 'Fortitude
is the best friend. Endurance is the only true protector. By this, a man of wisdom and learning bears his burdens and does not give way to despair.'
Yudhishthira said, 'What is the ultimate goal of life that can be obtained through fortitude, even when the person is afflicted by calamity?'
Bhishma said, 'The ultimate goal is happiness, achieved by understanding the true nature of oneself. A wise person who has attained the knowledge of the Self and remains steadfast in all situations is the one who achieves true peace and contentment. Such a person does not grieve or rejoice excessively, remaining equanimous through all trials.' |
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| 330 Yudhishthira asks Bhishma about the nature of happiness and its sources. Bhishma explains that true happiness is derived from inner contentment and self-realization, rather than external possessions or achievements. Happiness is a state of mind that arises from understanding the true nature of oneself and remaining detached from the fluctuations of life.
External sources of happiness, such as wealth, power, or pleasure, are temporary and subject to change. True and lasting happiness comes from within and is achieved through the cultivation of inner virtues such as wisdom, compassion, and equanimity. By focusing on self-awareness and inner growth, one can attain a state of enduring happiness and peace. |
| 331 Yudhishthira inquires about the origin and end of all creatures, their meditation, acts, and the divisions of time. Bhishma shares a narrative from Vyasa to his son Suka, where Vyasa explains that only Brahma, which is without beginning or end, exists before creation. Vyasa describes the measurements of time, including days, nights, months, and years, and explains that a year of human beings is equal to a day and night of the gods. He elaborates on the different yugas, including the Krita, Treta, Dwapara, and Kali ages, and their durations. In each yuga, duties and periods of life decrease by a quarter, and sinfulness grows. Vyasa explains that the duties for each yuga are different, and that the learned know that twelve thousand years of the deities constitute a yuga, with a thousand such yugas composing a single day of Brahman.Vyasa further explains that Brahman's day and night each last for a thousand yugas, and that the universe begins to start into life with the commencement of Brahman's day. During the period of universal dissolution, the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes, and the universe begins anew. Vyasa's explanation provides insight into the cyclical nature of time and the universe, and the role of Brahma as the Creator. |
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| 332 Vyasa explains that Brahma, the effulgent seed, creates the universe with Avidya, leading to the manifestation of Mahat, Mind, and seven great beings. These beings modify to create space, wind, light, water, and earth, each acquiring attributes from the previous one. The combination of these entities forms the body, and the subtile Mahat enters it, becoming the Lord of all beings. Brahma creates mobile and immobile beings, and the worlds of gods, Rishis, Pitris, and men. Each creation repeats the previous one, with attributes and characteristics determined by past actions.Penance is the highest good, and the Vedas are the source of all knowledge. The slaughter of animals, growing of corn, serving, and penances are sacrifices for different orders. In the Krita age, only one Brahma was worshipped, while in subsequent ages, sacrifices and distinctions between orders emerged. In the Kali age, the Vedas are scarce, and righteousness is seen in Brahmanas devoted to penances and scripture study. Time, without beginning or end, ordains the variety in the universe, creating and swallowing up all creatures. All creatures have Time as their refuge, and it assumes shapes and upholds them. Vyasa discourses on Creation, Time, Sacrifices, the Vedas, the real actor in the universe, action, and consequences of action, explaining the cycle of creation and the role of Time and Brahma. |
| 333 Vyasa explains how, when Brahma's day ends and night begins, he withdraws all things into himself. At universal dissolution, a dozen Suns and Agni's seven flames burn, and the universe is consumed by fire. Mobile and immobile objects disappear, and earth merges into its substance. Water takes earth's attribute, then heat takes water's, and wind takes heat's. Space remains, filled with flames, then sound disappears into Mind. Mind withdraws all manifested things into itself, and Chandramas swallows up Mind. Iswara's attributes remain, and after a long time, Chandramas is brought under Iswara's sway. Time swallows up Knowledge, and Might or Energy swallows up Time. Vidya brings Time under her sway, and Iswara swallows up non-existence into his Soul, the Unmanifest and Supreme Brahma. This is the cycle of creation and destruction, with Brahma's Day and Night each consisting of a thousand yugas. The process repeats, with creation and destruction alternating, and the universe undergoing cycles of elaboration and withdrawal. Yogins with Supreme Souls have experienced and declared this truth, which is a topic of Science and scripture. |
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| 334 Vyasa explains the duties of a Brahmana, including studying the Vedas, performing sacrifices, and begetting children. A Brahmana should lead a life of domesticity, practice self-restraint, and conquer attachments to worldly objects. He should teach, study, officiate at sacrifices, and make gifts. Wealth should be spent on sacrifices or gifts, not enjoyed singly. Gifts should be made to deserving persons, including those persecuted or striving to acquire knowledge. Examples of kings and sages who made great gifts and ascended to heaven are given, including Satyasandha, Rantideva, Indradamana, Sivi, Pratardana, and others. These individuals gave away wealth, limbs, and even their own lives for the sake of Brahmanas or the gods, and obtained great fame and felicity in this world and the next.Their stories are told to illustrate the importance of generosity and selflessness. By giving away their possessions, and even their own bodies, they achieved great merit and attained heaven. Their fame will last as long as the earth itself lasts. Vyasa emphasizes that gifts should be made without expectation of reward or recognition, but simply out of a desire to help others and follow the path of dharma. By following these principles, Brahmanas can achieve great success and happiness in this life and the next. |
| 335 Vyasa explains that a Brahmana should acquire knowledge from the Vedas and their branches, and live a life of restraint and self-control. He should perform the six acts of sacrifice, study, and gift-giving, and avoid injuring any creature. With patience and wisdom, he can cross the stream of life, which is ceaselessly carried along by Time. The mighty river of Time has the five senses as its waters, cupidity as its source, and wrath as its mire. Only the wise can cross it, using the rafts of knowledge and wisdom. The unwise, destitute of wisdom, sink down. One who is conversant with Brahma succeeds in crossing the stream.A Brahmana should conquer wrath and envy, practise virtues, and worship the deities. He should be pure in conduct, self-restrained, and observant of good vows. He should study the Vedas, perform sacrifices, and give gifts. By following these duties, he can win success in this and the other world. He should avoid the company of the wicked and cultivate the company of the wise. He should be heedful and self-controlled, and avoid attachment to worldly objects. By living thus, he can attain emancipation and cross the stream of life.The Brahmana who is possessed of fortitude, who is always heedful, who is self-restrained, who is conversant with righteousness, whose soul is under control, and who has transcended joy, pride, and wrath, has never to languish in grief. This is the course of conduct that was ordained of old for a Brahmana. He should strive for the acquisition of Knowledge, and do all the scriptural acts. By living thus, he is sure to obtain success. |
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| 336 Vyasa explains that to achieve emancipation, one should acquire knowledge and restrain their mind and speech. He describes the path to self-realization, where one transcends attachment and pride, and achieves a state of uniformity with the universe. He explains the concept of the manifest and unmanifest, and the five elements, and how the yogin can achieve lordship over them. He also describes the attributes of a person who has achieved emancipation, including freedom from desire, cupidity, and envy, and a disposition of equal friendliness towards all creatures.Vyasa also explains the difference between the Sankhya and Yoga systems, and how they both lead to emancipation. He describes the eight attributes of a yogin who has achieved emancipation, including patience, self-restraint, and a disposition of equal friendliness towards all creatures. He concludes by saying that one can transcend all pairs of opposites and achieve Brahma through the practice of yoga. |
| 337 Vyasa explains that knowledge is the raft to achieve emancipation, and Suka asks for clarification on what kind of knowledge it is. Vyasa replies that it's not just learning or following duties, but a deeper understanding that transcends error and nature. He criticizes those who believe in the natural cause of things without a higher refuge or foundation, and those who stop at either of these doctrines without seeking further truth.Vyasa then explains that wisdom is the key to achieving purposes and distinguishing between superior and inferior things. He categorizes created things into four kinds of birth
: by womb, by egg, by moisture, and by transformation. He also explains the creation and dissolution of the universe through the action of the five elements, and how they manifest in different forms.He emphasizes that one should not merely rely on external practices or rites, but should seek a deeper understanding of the nature of things, achieving true knowledge through inner realization. |
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| 338 Vyasa elaborates on the philosophy of Sankhya and Yoga, explaining their approach to understanding the self and the universe. Sankhya, or the philosophy of enumeration, is based on understanding the fundamental principles of reality through enumeration and categorization. Yoga, on the other hand, is the practical discipline that leads to self-realization and union with the ultimate reality through practice and meditation. Vyasa describes how both philosophies converge in their understanding of the self and the universe, and how they both lead to the same ultimate realization of Brahma.Vyasa discusses the three Gunas (qualities) - Sattva (goodness), Rajas (activity), and Tamas (ignorance) - and how they influence the mind and actions of individuals. He explains how these qualities are present in varying degrees in all beings, and how they affect one's nature and actions. By understanding these qualities and their impact, one can transcend their influence and attain a higher state of consciousness and self-realization.Vyasa concludes by emphasizing the importance of both theoretical knowledge and practical practice in achieving self-realization and understanding the ultimate reality. He encourages Suka to pursue both paths, integrating knowledge with practice to achieve the highest realization. |
| 339 Vyasa describes the cosmic process of creation and destruction, explaining the roles of various deities and elements in this process. He explains how the universe undergoes cycles of creation, sustenance, and dissolution, and how the various deities and elements participate in this cosmic drama. Vyasa describes how the divine will and cosmic order govern the universe, and how individuals can align themselves with this divine order to achieve harmony and enlightenment.He also explains the importance of understanding the nature of reality and the self, and how knowledge and wisdom lead to liberation from the cycle of birth and death. Vyasa emphasizes that true understanding comes from both theoretical knowledge and practical experience, and that one should strive for both to achieve the highest realization.Vyasa concludes by encouraging Suka to continue his pursuit of knowledge and practice, integrating both aspects to achieve the ultimate goal of self-realization and union with the divine. |
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| 340 Vyasa describes the ultimate goal of human life, which is to achieve liberation and union with the divine. He explains that this goal can be achieved through various paths, including devotion, knowledge, and practice. Vyasa emphasizes the importance of following one's own path and integrating knowledge with practice to achieve the highest realization.He also discusses the importance of ethical conduct and self-discipline in the pursuit of spiritual goals, and how these qualities contribute to achieving liberation. Vyasa encourages Suka to follow the path of righteousness, uphold dharma, and strive for self-realization to achieve the ultimate goal of life.Vyasa concludes his discourse by praising the virtues of those who have achieved self-realization and emphasizing that their wisdom and understanding are the highest achievements in life. He encourages all seekers to follow this path and integrate both theoretical knowledge and practical experience to attain the ultimate goal of liberation. |
| 341 Suka asks about the contradictory declarations of the Vedas, which both command and reject acts. Bhishma explains that there are two paths: the destructible path of acts, which leads to rebirth, and the indestructible path of knowledge, which leads to emancipation. Yogins who seek liberation shun acts, as they lead to repeated births and deaths. Those who follow the path of acts are trapped in a cycle of pleasure and pain, while those who follow the path of knowledge attain a state beyond grief, birth, and death.The two paths are vastly different, and those who follow knowledge become universal friends, devoted to the good of all creatures. Bhishma uses the analogy of the moon to illustrate the difference between the two paths, with the man of knowledge remaining existent like the subtle form of the moon, while the man of acts takes rebirth with a new body. He explains that the individual soul resides within the body, and that jiva, or the individual soul, acts and gives life to all bodies.Bhishma further elaborates that the attributes of knowledge are Tamas, Rajas, and Sattwa, and that knowledge is an attribute of the individual soul, which in turn comes from the Supreme Soul. He emphasizes that the man of knowledge transcends both the mind and knowledge, and attains a state of liberation, while the man of acts remains trapped in the cycle of rebirth. |
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| 342 Suka asks Vyasa about the contradictory Vedic declarations regarding acts and knowledge. Vyasa explains that both paths can lead to emancipation, but the path of knowledge is superior. He describes the four stages of life: Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciate). Each stage has its own duties, and one can attain emancipation by following these duties.Vyasa elaborates on the duties of a Brahmacharin, emphasizing the importance of humility, simplicity, and self-control. He describes the relationship between a disciple and preceptor, highlighting the disciple's duties and responsibilities. The disciple should be eager to learn, humble, and obedient, and should observe vows and fasts.Vyasa also explains that after completing the Brahmacharya stage, one can enter the Grihastha stage, where they can marry and establish a domestic fire. They should then pass into the Vanaprastha stage, where they can renounce worldly attachments and live as a forest recluse. Finally, they can enter the Sannyasa stage, where they can renounce all worldly possessions and attachments and focus solely on spiritual growth.By following these stages and duties, one can attain emancipation and ultimately realize the Supreme Soul. Vyasa's explanation provides a clear and comprehensive guide for those seeking spiritual growth and self-realization. |
| 343 Vyasa explains the duties of a householder, including keeping a store of grain, practicing six duties (sacrifice, teaching, learning, giving, and accepting gifts), and worshiping guests. A householder should not cook for himself alone, slaughter animals except in sacrifices, or sleep during the day. He should share food with all creatures, including Brahmacharins and Sannyasins. Vyasa emphasizes the importance of self-restraint, avoiding malice, and conquering disputes with relatives and others. He explains that different relatives have power over different regions, and that a householder should bear annoyances and censure from them without anxiety.Vyasa also describes the three courses of duty in domestic life and the four principal modes of life, with each subsequent one being more meritorious than the preceding one. He explains that a life of domesticity is superior to Brahmacharya, forest life is superior to domesticity, and a life of mendicancy or complete renunciation is superior to forest life. Vyasa encourages householders to accomplish all duties and rites ordained in the scriptures, leading to prosperity and sanctifying ancestors and descendants. He describes the rewards of a life of domesticity, including heaven and delightful cars, and emphasizes that the domestic mode of life is the productive cause of heaven. |
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| 344 Bhishma explains the duties of the third mode of life, Vanaprastha, where one gradually abandons domestic life and enters the forest, living as a recluse. Vyasa describes the practices of forest recluses, including collecting only what is needed, living on rice and wheat, and performing sacrifices. They should be abstemious in diet, expose themselves to the elements, and sit and sleep on the bare earth. Some recluses collect stores for a month or twelve years, while others live on roots, fruits, or flowers. They may use only their teeth to clean grain or only stones to grind it. They may drink gruel made from wheat or other grains, and some adopt rigid vows, living only on roots or fruits.The fourth mode, Renunciation, is based on the Upanishads and involves giving up all attachments and devoting oneself to the self. Many Rishis and ascetics have observed this mode and attained heaven. When one reaches the fourth part of life, they should abandon the forest mode and perform a sacrifice, devoting themselves to their own self and giving up all ties. They should shave their hair and bristles, pare their nails, and cleanse themselves by acts. They should establish their sacrificial fires within themselves and give up all desires. By following these practices, one can attain the Infinite and earn regions of blazing effulgence in the afterlife. |
| 345 Suka asks Vyasa how to attain the highest object of knowledge through Yoga. Vyasa explains that after acquiring purity through the first three modes of life, one should practice Yoga in solitude, without attachments or desires. A true mendicant should be indifferent to all creatures, never speak evil, and avoid company. They should be afraid of hell, women, and gratification, and grant protection to all beings. One who abstains from injury, is devoted to truth, and has their senses under control, attains an end beyond compare.Such a person is freed from attachments, has nothing to call their own, and lives a life of solitude and tranquility. They are content with self-knowledge, free from fear and desire, and succeed in transcending death. The gift of harmlessness to all creatures is the highest gift, and one who forswears the religion of injury attains Emancipation. A true Brahmana is one who is freed from desire, never exerts themselves for worldly acts, and is free from attachments.Vyasa further explains that such a person has their senses under control, is free from error, and regards all creatures with an equal eye. They do not store anything for their use, have no friends or foes, and are regardless of praise or blame. They wander on earth like one unconnected with everything, and their soul is set on Yoga. They behold the Supreme Soul and attain infinite regions of eternal happiness. |
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| 346 Vyasa explains that the Jiva-soul is endowed with entities that are modifications of Prakriti, but the Soul knows them all. The Soul acts with the aid of the senses and the mind, and is superior to the understanding and the Unmanifest. The Supreme Soul is concealed in every creature and can only be beheld by Yogins with subtile vision. To attain immortality, one must merge the senses and objects into the inner Soul, reflect on the three states of consciousness, and contemplate the Self. By purifying the heart, one transcends righteousness and unrighteousness and attains the highest happiness. The indication of purity of heart is the experience of unconsciousness, like in dreamless slumber.The Yogin who attains this state lives like a steady flame and can behold the Soul in the Soul. This discourse is the essence of all the Vedas and is intended for those who are tranquil, self-restrained, and conversant with the Vedas. It should not be communicated to those who are not qualified, but should be imparted to those who are possessed of fame, virtue, and ascetic merit. The gift of this knowledge is superior to the gift of the whole earth, and Vyasa is willing to discourse further on the subject, which is a greater mystery than this and transcends ordinary human understanding. |
| 347 Suka asks Vyasa to elaborate on Adhyatma, and Vyasa explains that it refers to the five great entities that form the component parts of all creatures: earth, water, light, wind, and space. These entities undergo transformations and are distributed unevenly in different things to serve different purposes. Suka asks how to understand
the nature of these entities and Vyasa explains that the wise understand that all creatures and things are composed of these five great entities, which are transformed by three Gunas (Sattwa, Rajas, and Tamas). Vyasa elaborates that knowledge of these Gunas is essential to understanding the nature of creatures and the world.Vyasa further explains that one who understands the nature of these entities and their transformations is freed from delusion and is endowed with knowledge of the Self. The wise one realizes that all entities are ultimately a transformation of the Supreme Being and is indifferent to worldly phenomena. This understanding leads to liberation from the cycle of birth and death, and results in the attainment of the highest spiritual knowledge and peace. The person who knows this truth becomes one with the Supreme Soul and attains eternal bliss. |
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| 348 Vyasa explains the importance of practicing the duties of one’s stage of life to attain the highest knowledge and liberation. He describes the stages of life, including Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciation). Each stage has its own duties and responsibilities, and practicing them properly leads to the attainment of spiritual knowledge and liberation. Vyasa emphasizes that practicing these duties with devotion and sincerity helps one overcome worldly attachments and attain the Supreme Soul.Vyasa further explains that true knowledge is attained by those who have overcome desires, are devoted to self-discipline, and have a deep understanding of the nature of the self. By practicing the duties of their stage of life and following the path of knowledge, one can attain liberation and eternal peace. He encourages individuals to pursue the path of knowledge and practice their duties diligently to achieve the highest spiritual goal. |
| 349 Vyasa explains the importance of performing duties and acts in accordance with the principles of the Vedas to attain liberation. He describes various modes of life and emphasizes that one should adhere to the principles of the Vedas and perform their duties sincerely. Vyasa elaborates on the importance of self-control, purity, and devotion to attain spiritual knowledge and liberation.Vyasa further explains that the practice of Yoga, the control of the senses, and the practice of meditation are essential to attain the highest knowledge and liberation. He encourages individuals to follow the path of Yoga and self-discipline to overcome worldly attachments and attain eternal peace. Vyasa emphasizes that by practicing the duties of their stage of life and adhering to the principles of the Vedas, one can achieve the highest spiritual goal. |
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| 350 Suka inquires about the nature of the Supreme Soul and the ultimate goal of life. Vyasa explains that the Supreme Soul is the source of all creation and pervades everything. It is eternal, indestructible, and beyond the physical world. The ultimate goal of life is to realize the Supreme Soul and attain liberation from the cycle of birth and death.Vyasa elaborates on the importance of understanding the Supreme Soul and practicing self-discipline, purity, and devotion to achieve spiritual knowledge. He explains that by realizing the nature of the Supreme Soul, one can transcend worldly attachments and attain eternal bliss. Vyasa encourages individuals to pursue the path of knowledge and self-realization to achieve the ultimate goal of life and attain liberation. |
| 351 Vyasa explains that a true Brahmana is one who has transcended desire, attachment, and aversion, and has attained knowledge of the Soul. Such a person is not bound by earthly objects or desires and has achieved tranquility. Vyasa emphasizes that the bondage of desire is the only bondage in this world and that freedom from desire leads to the status of Brahma. He describes the attributes of a person who has attained this state, including contentment, grieflessness, and freedom from attachment. Vyasa also explains that the Vedas have truth as their ultimate goal, and that truth leads to the subjugation of the senses, charity, penance, renunciation, and ultimately, happiness and tranquility.Vyasa elaborates on the importance of understanding the Soul, which resides within the body, and achieving emancipation through Yoga and meditation. He emphasizes that a true Brahmana derives joy from the Soul and transcends attachment and aversion, achieving freedom from the obligation of rebirth. Vyasa also highlights the distinction between a person who has attained this state and one who has not, stating that the former is like the lunar disc, continuously increasing in happiness, while the latter is like a person whose stomach is empty, seeking fulfillment from external sources. |
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| 352 Vyasa explains that to a disciple seeking Emancipation, a preceptor should teach the science of Adhyatma, which includes the five elements and their attributes. Space has sound, wind has touch, light has form and color, water has taste, and earth has scent. Each element possesses the attributes of the preceding one and its own. Additionally, there are three supplementary entities: avidya (ignorance), kama (desire), and karma (action). The mind is the ninth entity, understanding is the tenth, and the infinite Soul is the eleventh. The mind is characterized by doubt, understanding by certainty, and the Soul by infinity. The Soul, invested with a body, becomes Jiva or jivatman due to consequences of actions.Vyasa further elaborates that the five elements and their attributes are present in all living creatures, and that one should strive to understand and transcend them to achieve Emancipation. He emphasizes that the Soul is infinite and unstained, and that one who realizes this achieves freedom from error and the cycle of birth and death. The preceptor's teaching is meant to guide the disciple towards this realization, and to help them understand the nature of the Self and the universe. |
| 353 Vyasa explains that those who understand the scriptures can see the Soul, which is subtle and dissociated from the gross body. The Soul is like the sun's rays, invisible but inferred by reason. Yogins can see the Soul within gross bodies, like a reflection in water. They can perceive invisible beings, freed from gross bodies, and behold the Jiva, which roves in regions of bliss, freed from death. The Jiva is endued with seven subtile entities and can keep its linga form under control. However, those under the influence of their mind and understanding discriminate between their body and others, experiencing pleasure and pain even in dreams. They are overwhelmed by the qualities of Rajas and Tamas and cannot behold the Jiva-soul.Vyasa further elaborates that the science of Yoga allows one to obtain knowledge of the Soul, transcending the gross body. One can comprehend the Supreme cause of the universe, with its six attributes: omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence. By understanding the seven subtile entities and the Supreme cause, one can behold high Brahma. Vyasa emphasizes that this knowledge is not easily attainable and requires a deep understanding of the scriptures and the science of Yoga. He encourages seekers to strive for this knowledge, which leads to liberation and freedom from the cycle of birth and death. |
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| 354 Vyasa describes a tree of Desire in the heart, born from Error and nourished by Ignorance and Heedlessness. Its trunk is Wrath and Pride, with Envy as leaves and evil acts as vigor. Grief and Fear are its branches and sprouts. Men bound by chains of iron worship this tree, seeking its fruit, but are destroyed by their desires. A wise person, using Yoga and samadhi, can uproot this tree, transcending sorrow. The body is a city, with the understanding as mistress, mind as minister, and senses as citizens. The mind decides and inclines towards acts, but two faults, Tamas and Rajas, are observable. The understanding, tainted by the mind, descends to its level, and the senses lose stability.Vyasa further elaborates that objects acquired through forbidden means bring grief and destruction, and the understanding is afflicted. The mind and understanding are identical, and Rajas overwhelms the Soul, like an image on a mirror. The mind unites with Rajas, seizes the Soul, understanding, and senses, and makes them over to Rajas. This union leads to a cycle of sorrow and rebirth. However, through Yoga and self-control, one can break free from this cycle and attain liberation. Vyasa emphasizes the importance of recognizing the true nature of the mind and understanding to achieve this liberation. |
| 355 Bhishma explains the properties of the five elements and the mind and understanding, providing a detailed enumeration of their attributes. Earth has properties like immobility, weight, hardness, productiveness, and scent, while water has coolness, taste, moisture, liquidity, and softness. Fire has irresistible energy, inflammability, heat, light, and the capacity to soften, while wind has touch, independence, strength, celerity, and the power to assist emission. Space has sound, extension, enclosure, and the capacity for modification. The mind has properties like patience, reasoning, remembrance, forgetfulness, imagination, endurance, and propensity towards good and evil. The understanding has properties like perseverance, concentration, decision, and ascertainment, with a total of sixty properties that include the five elements.Yudhishthira questions how the understanding can have only five properties, and how the five senses can be considered properties of the elements. Bhishma clarifies that the understanding encompasses the five elements and has a more extensive range of attributes. He emphasizes that all these properties exist in union with the Soul, and that the elements and their properties are created by the Supreme Brahma, making them non-eternal. Bhishma advises Yudhishthira to seek tranquility of heart through knowledge of Brahma, encouraging him to cultivate a deep understanding of the ultimate reality. |
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| 356 Yudhishthira asks Bhishma about the nature of life and death, wondering why mighty warriors lie dead on the battlefield. He questions what exactly dies - the body, the subtle body, or the soul. Bhishma responds by telling the story of King Anukampaka, who was grief-stricken after his son Hari was slain in battle. The king met the sage Narada, who shared a narrative to alleviate his sorrow. Narada recounts how the Grandsire, Brahman, created a multitude of living beings that multiplied rapidly, causing overcrowding in the universe. Brahman considered how to reduce the population and, in his wrath, a fire emerged from his body, burning the entire universe, including heaven, earth, and all mobile and immobile beings.The divine Sthanu, filled with compassion, sought to appease Brahman, who offered to grant him a boon. Sthanu requested that living beings should not be destroyed by Brahman's wrath, but rather that death should come about through natural causes. Brahman agreed, establishing the cycle of life and death, with beings born, living, and dying in an eternal cycle. Narada's narrative continues, exploring the nature of existence, the soul, and the reasons for death. Bhishma shares this story to help Yudhishthira understand the mysteries of life and death, and to find solace in the face of loss. |
| 357 Sthanu, filled with compassion, pleads with Brahman to spare the lives of created beings, appealing to his mercy and benevolence. Brahman, the creator of the universe, explains that his motivation is not anger or wrath, but rather a desire to lighten the burden of the earth, which is struggling to support the vast population of living creatures. Sthanu continues to intercede, asking Brahman to find an alternative to destruction, and suggesting that instead of annihilation, living creatures could undergo repeated cycles of birth and death. Brahman, moved by Sthanu's words, agrees, suppressing the fire that had been devastating the universe.As the fire is extinguished, a goddess, Death, emerges from Brahman's body, personifying the force that will bring an end to life.
Brahman states that living beings will now face death as a natural part of existence, rather than through direct divine wrath. The goddess Death will preside over this process, ensuring that each being's life ends in due course. This new cycle of life and death will continue indefinitely, balancing the population and maintaining the harmony of the universe. The story concludes with an understanding of the nature of death and its role in the grand scheme of creation. |
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| 358 Bhishma continues his discourse on the nature of life and death, explaining that all living beings are subject to the law of decay and mortality. The body, mind, and understanding are impermanent and subject to change, while the Soul is eternal and unchanging. The Soul, being separate from the body and mind, remains unaffected by birth, death, and the cycles of existence. The body, which is subject to change, is temporary, whereas the Soul is permanent and remains constant.Bhishma elaborates that the Soul, which transcends the physical body, is unaffected by the transformations and sufferings experienced in the material world. By understanding the distinction between the impermanent body and the eternal Soul, one can achieve liberation from the cycle of birth and death. Bhishma emphasizes that true knowledge lies in comprehending the nature of the Soul, which is beyond the physical realm and unaffected by worldly phenomena. Through this understanding, one can attain peace and eternal happiness, transcending the transient nature of life. |
| 359 Bhishma continues his explanation on the nature of the Soul, elaborating on its transcendence of physical existence and its eternal nature. He explains that the Soul is distinct from the body and mind, and is unaffected by birth, death, or any material changes. The Soul is the ultimate reality, beyond the illusions of the physical world. It is pure and unblemished, transcending the dualities of existence such as pleasure and pain, life and death.Bhishma emphasizes that the realization of the Soul's true nature leads to liberation from the cycle of birth and death. By understanding the impermanence of the body and the eternal nature of the Soul, one can achieve inner peace and enlightenment. This knowledge allows one to transcend worldly attachments and achieve a state of eternal bliss. Bhishma encourages seekers to focus on the realization of the Soul and its true nature, leading to liberation and freedom from material suffering. |
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| 360 Bhishma discusses the nature of time and its impact on creation and dissolution. He explains that time is a measure of the cycles of creation, preservation, and destruction that govern the universe. Time itself is an eternal force that drives the processes of the material world, yet it is beyond the scope of material existence. Time transcends the physical and the temporal, influencing the cycles of birth and death without being affected by them.Bhishma further elaborates that time is an instrument of the divine will, guiding the processes of creation and dissolution. It operates according to the will of Brahman, the Supreme Being, and serves as a mechanism for the evolution and devolution of the universe. Time is eternal, unchanging, and unaffected by the material transformations that it governs. Understanding the nature of time and its role in the cosmic order helps seekers comprehend the broader perspective of existence and the divine plan. |
| 361 Bhishma tells Yudhishthira the story of Jajali, a Brahmana who lived in the forest and practised severe penances. Jajali thought himself superior to others until he met Tuladhara, a wise man who sold miscellaneous articles in Varanasi. Tuladhara knew of Jajali's past and told him that he had not achieved true righteousness, despite his austere penances. Jajali had allowed a pair of birds to build a nest on his head and had taken care of them until they grew up and left. When they finally flew away, Jajali felt proud of himself, but a voice in the sky told him that he was not equal to Tuladhara in righteousness.Tuladhara revealed that he knew of Jajali's past and that he had not achieved true merit. Jajali was filled with wrath and had come to Tuladhara to confront him. Tuladhara offered to grant Jajali a wish, and Jajali asked to know the difficult feats that Tuladhara had performed to achieve his wisdom. |
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| 362 Tuladhara explains to Jajali that he has achieved a state of certainty and stability through his practice of universal friendliness and harmlessness towards all creatures. He sells various items, but does so without cheating or harming others. Tuladhara believes that one should not cause harm to any creature, and that one should cultivate a sense of friendliness towards all. He notes that even those who are destitute of reason or are afflicted by disease can attain a state of calmness and freedom from fear.Tuladhara also criticizes the practice of harming or killing animals, and notes that even the gods are present in all living creatures. He believes that one should not engage in acts that cause harm to others, and that one should instead cultivate a sense of compassion and kindness. Tuladhara's philosophy is centered around the idea of universal harmlessness, and he believes that this is the key to achieving true prosperity and happiness. |
| 363 Jajali criticizes Tuladhara's philosophy, saying it will lead to the end of the world if people abandon the means of their subsistence. Tuladhara responds, saying he is not an atheist and believes in the importance of sacrifice, but that it should be done without harming animals. He argues that true sacrifice is not about external actions, but about cultivating inner virtue. Tuladhara believes that people should focus on mental sacrifice and self-reflection, rather than external rituals. He also emphasizes the importance of non-violence and compassion towards all living beings.Tuladhara explains that the ancient sages performed sacrifices without harming animals, and that this is the true meaning of sacrifice. He says that those who perform sacrifices with violence and cruelty are not truly wise. Tuladhara's philosophy is centered around the idea of non-violence and self-reflection, and he believes that this is the key to achieving true happiness and liberation. |
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| 364 Tuladhara tells Jajali to observe how birds, reared on his head, return to their nests, displaying love for their father. He emphasizes that acts done without harming others are serviceable in this life and the next. Faith is essential for sacrifices to be productive, and it is superior to merit from recitations and meditation. Want of faith is a high sin, but faith can cleanse sins. The food of a liberal person is sanctified by faith, while the food of one without faith is lost. Only one who is bereft of faith is unfit to make offerings to the deities. Tuladhara stresses the importance of faith, saying it can cast off sin like a snake sheds its skin. He encourages Jajali to betake himself to faith, which will bring him superior happiness. Tuladhara explains that faith is of three kinds, influenced by Sattwa, Rajas, and Tamas, and that one's faith determines their name. He shares that men conversant with duties have laid down that abstaining from faults of behavior, with faith, is superior to all things considered sacred. Tuladhara and Jajali eventually ascend to heaven, having reached their respective places earned by their acts. The duties of non-injury and faith are proclaimed by Tuladhara, and Jajali finds tranquility after hearing his words. Bhishma shares this story with Yudhishthira, highlighting the importance of faith and non-injury. |
| 365 King Vichakhy, moved by compassion, spoke out against animal slaughter in sacrifices, saying only the ignorant and atheist would condone such cruelty. He praised harmlessness as the highest duty. Bhishma agreed, citing Manu's teachings on non-violence. He noted that true Brahmanas recognize Vishnu's presence in every sacrifice and worship Him with pure offerings, not tainted meat or alcohol. Yudhishthira questioned how one could survive without harming others, as the body and dangers are constantly at war. Bhishma replied that one should acquire merit and act to maintain their body without causing harm, avoiding pain and death.The text emphasizes the importance of non-violence and compassion towards all living beings, citing the teachings of King Vichakhy and Manu. It also highlights the distinction between true Brahmanas who worship Vishnu with pure offerings and those who condone animal slaughter in sacrifices. The conversation between Yudhishthira and Bhishma explores the challenges of living a harmless life and maintaining one's body without causing harm to others. |
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| 366 Yudhishthira asks Bhishma how to judge when to act or abstain from an act. Bhishma tells the story of Chirakarin, who was commanded by his father, Gautama, to slay his mother. Chirakarin reflected long before acting, considering the contradictory obligations of obeying his father and protecting his mother. He realized that the mother is the source of life and protection, and that the father is the giver of knowledge and instructions. Chirakarin delayed acting, and eventually, Gautama returned and repented his command. He praised Chirakarin for his delay, saying it made him happy for ever. Bhishma concludes that one should reflect long before acting, especially in matters of great consequence, to avoid repentance and grief.The story highlights the importance of reflection and consideration in decision-making, especially when faced with conflicting obligations. Chirakarin's delay in acting saved him and his mother from harm, and earned him his father's praise. The story teaches that careful consideration and reflection can lead to happiness and avoid regret. |
| 367 Yudhishthira asks Bhishma how a king can protect his subjects without injuring anyone. Bhishma shares the story of Dyumatsena and King Satyavat, who discuss the balance between righteousness and punishment. Satyavat suggests that the king should place the three other orders (Kshatriyas, Vaisyas, and Sudras) under the control of Brahmanas and punish the wicked gently, without destroying their bodies. He also recommends that the king should not punish the relatives of offenders and should consider the character of the offence and the science of morality before inflicting punishment.Dyumatsena argues that if the wicked are not punished, the world will come to a deadlock, and that the king should slay robbers to protect his subjects. Satyavat responds that slaying a robber also harms his innocent family members and that the king should reflect deeply on the question of chastisement. He suggests alternative punishments, such as deprivation of wealth, chains, and disfiguration, and recommends that the king should first restrain himself before trying to restrain others. |
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| 368 Yudhishthira asks Bhishma about the religion that leads to both enjoyment and emancipation, and which is superior, the duties of domesticity or those of Yoga. Bhishma shares the story of Kapila and the cow, where Kapila says that both courses of duty are highly blessed and difficult to accomplish. A Rishi, Syumarasmi, enters the form of the cow and engages in a discourse with Kapila about the authoritativeness of the Vedas. Syumarasmi argues that the Vedas declare sacrifice as the root of the world and its course, and that all things have been created for the performance of sacrifice. He explains that the different species of animals and plants are designated as fit for sacrifice, and that the cow is particularly revered for its ability to provide all the necessaries of sacrifice.Kapila and Syumarasmi discuss the importance of sacrifice and the Vedas, and the fruits of performing sacrifices, including heavenly beatitude. Syumarasmi emphasizes that those who perform sacrifices without
causing harm to others and with the proper understanding of the Vedas are truly righteous. The discourse concludes with an affirmation of the importance of sacrifice and the reverence for the Vedas. |
| 369 Bhishma describes how King Harishchandra, known for his truthfulness and righteousness, gave up his kingdom and endured suffering for his principles. He served as a laborer in a cremation ground, experiencing extreme hardship. Despite his trials, he never faltered in his commitment to truth. His wife and son also endured suffering alongside him. The story illustrates the supreme value of adhering to truth and righteousness, even in the face of immense personal sacrifice.Bhishma emphasizes that King Harishchandra's dedication to truth, despite his suffering, earned him great respect and divine favor. The narrative highlights that the pursuit of righteousness and adherence to truth is a noble and worthy endeavor, regardless of the challenges faced. |
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| 370 Yudhishthira inquires about the best form of devotion and the path to liberation. Bhishma narrates the story of a great devotee of Vishnu who was once a rich merchant but lost everything and became a wanderer. Despite his hardships, he never lost faith in Vishnu. The merchant's devotion was unwavering, and he continued to worship Vishnu with great reverence. Vishnu, impressed by the merchant's devotion, appeared to him and granted him liberation. Bhishma explains that true devotion involves unwavering faith and devotion to Vishnu, and that such devotion can lead to liberation and eternal happiness.The story of the merchant emphasizes the importance of faith and devotion in the pursuit of liberation. It teaches that regardless of one's material circumstances, true devotion to the divine can lead to ultimate freedom and fulfillment. |
| 371 Yudhishthira asks Bhishma about the attainment of Religion, Profit, and Pleasure, seeking to know which one is superior. Bhishma recounts the ancient narrative of Kundadhara, a Cloud who grants a Brahmana's wish for virtue over wealth. The Brahmana, devoted to penances, beholds the gods and Kundadhara, who bestows virtue upon him. Kundadhara solicits virtue for the Brahmana, pleasing the gods, and the Brahmana becomes virtuous-souled. He enters the woods, undergoes austerities, and acquires spiritual vision. Kundadhara reappears, and the Brahmana beholds thousands of kings sunk in hell. Kundadhara warns that men are enchained by vices and that the gods are afraid of men. The Brahmana prostrates himself, and Kundadhara forgives him, disappearing thereafter. The Brahmana roams the worlds, attaining ascetic success through Kundadhara's grace.Bhishma continues, emphasizing that virtue is the highest end and that the gods adore the virtuous, not the wealthy or desire-ridden. He notes that true happiness lies in virtue, not wealth or pleasure. Yudhishthira is enlightened by the story, understanding the significance of virtue in achieving spiritual enlightenment. The conversation highlights the importance of devotion, penances, and virtue in Hindu philosophy, showcasing the path to spiritual success and the attainment of the highest end. |
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| 372 Yudhishthira asks Bhishma about the sacrifice that is ordained for virtue alone, not for heaven or wealth. Bhishma recounts the story of a Brahmana named Satya, who lived according to the unchha mode and performed sacrifices with roots and fruits. Satya's wife, Pushkaradharini, was pure-minded and had emaciated herself through austere vows. A deer, who was actually Dharma in disguise, appeared and asked Satya to slay him for the sacrifice. However, Satya refused, and the deer revealed that residence in heaven is not attainable through slaughter. Dharma then assisted Satya in performing a sacrifice without injury to living creatures. Through his penances, Satya attained a state of mind similar to his spouse's.Bhishma emphasizes that abstention from injury is the complete religion, while the religion of cruelty only leads to heaven, which is temporary. He highlights the importance of non-violence and the true meaning of sacrifice. The story showcases the transformative power of virtue and the rewards of devotion and penances. Yudhishthira is enlightened by the narrative, understanding the significance of virtue in achieving spiritual enlightenment and the attainment of the highest end. Bhishma's wisdom and the story of Satya serve as a teaching tool, illustrating the path to spiritual success and the importance of compassion in religious practices. |
| 373 Yudhishthira asks Bhishma about the roots of sin, virtue, renunciation, and emancipation. Bhishma explains that desire and aversion lead to sin, as one strives to acquire and avoid objects that please and displease. This leads to attachment, error, and greed, causing one to commit sinful acts. A sinful person makes excuses and justifies their actions, ignoring the advice of well-wishers. They fail to find happiness and instead suffer.In contrast, a righteous person seeks the good of others and acquires virtue through wise judgment and good companionship. They delight in virtue and support others, acquiring wealth and friends through righteous means. They do not become attached to wealth or pleasure, but instead seek renunciation and emancipation through knowledge.Bhishma advises Yudhishthira to adhere to virtue in all situations, as it leads to eternal success. He explains that one must gradually abandon sinful acts and seek renunciation, ultimately attaining emancipation through the eye of knowledge. Bhishma has now explained the topics of sin, virtue, renunciation, and emancipation, and advises Yudhishthira to follow the path of virtue. |
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| 374 Yudhishthira asks Bhishma about the means to achieve Emancipation. Bhishma explains that one must practice forgiveness, abandon desires, and conquer sleep, fear, and breath through contemplation and heedfulness. Desire, aversion, and lust are to be dispelled by patience, and error, ignorance, and doubt are to be overcome by studying truth. One must also avoid insouciance, inquire into things of interest, and eat frugal and easily digestible food to drive off disorders and diseases. Contentment, benevolence, and regard for all creatures are essential, as is the avoidance of expectation and wealth. Affection must be abandoned by remembering the transitory nature of things, and hunger must be subdued by practicing Yoga. Procrastination, doubt, and fear are to be overcome by exertion, certainty, and courage. The mind and speech are to be subdued by the Understanding, and the Understanding is to be controlled by the eye of knowledge.Knowledge is to be controlled by acquaintance with the Soul, and the Soul is to be controlled by the Soul, attainable by those who are pure and tranquil. The five impediments of Yoga are to be subdued, and contemplation, study, gift, truth, modesty, candor, forgiveness, purity of heart, and the subjugation of the senses are to be practiced. This leads to increased energy, dispelled sins, fulfilled wishes, and gained knowledge. When one becomes cleansed of sins, possessed of energy, frugal, and master of one's senses, one seeks to attain Brahma. |
| 375 Bhishma recounts the discourse between Narada and Asita-Devala regarding the origin and destruction of all creatures. Asita explains that the universe is created from five great essences: water, space, earth, wind, and heat. Time and the Understanding create other objects from these essences. The five essences, along with Kala (Time) and the Understanding, are eternal and indestructible. Creatures are created from and merge into these essences. The senses perceive five properties: form, scent, taste, touch, and sound. The Soul apprehends these properties through the senses. The organs of knowledge and action are enumerated, and the attributes of the five essences are described. The states of wakefulness, dream, and dreamless slumber are explained. The combination of the five essences and the owner of the body (Jiva) form the eighteen attributes. When the body is dissolved, the attributes cease to dwell together. Jiva migrates from body to body, urged by Time, until freed from the bond of body, it attains the highest end, Brahma. |
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| 376 Yudhishthira expresses remorse for the sinful deeds committed during the war, and asks Bhishma how to dispel the thirst for wealth. Bhishma shares the story of the ruler of Videhas, who said that true happiness comes from the disappearance of desire, not from wealth or material possessions. Desire leads to sorrow, and attachment to desire causes pain when what is desired is lost. One should apply wealth to virtuous purposes and then give up desire. A man of knowledge looks upon all creatures as himself and casts off everything to attain tranquility. The thirst for earthly things is a fatal disease that must be cast off to find felicity. The virtuous soul, by beholding their own bright and evil-free behavior, attains great fame both in this life and the next.Bhishma continues, explaining that the ruler of Videhas lives happily with nothing, as tangible possessions bring sorrow to those with knowledge. The thirst for wealth only increases with acquisitions, and attachment leads to pain when what is desired is lost. One should give up desire and apply wealth to virtuous purposes to attain tranquility and freedom from anxiety. |
| 377 Yudhishthira asks Bhishma what source of good he should strive for, given that time is running out. Bhishma shares a story of a father-son dialogue, where the son, Medhavin, asks his father how to acquire virtue when death is inevitable. The father advises him to study the Vedas, have offspring, perform sacrifices, and then retire to the forest to become a Muni. Medhavin expresses his fear of death and decrepitude, and urges his father to take heed. He argues that one should practice virtue from a young age, as life is uncertain, and death can come at any moment. He advocates for the power of truth and non-injury to all creatures as the means to achieve immortality.The son's words convince the father to adopt the path of truth and renunciation. Bhishma advises Yudhishthira to do the same, devoted to the religion of truth. The story highlights the importance of seeking virtue, practicing non-injury, and embracing truth as
a means to attain spiritual success and immortality. |
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| 378 Yudhishthira questions Bhishma on how to obtain true happiness, given the existence of pain and suffering. Bhishma explains that true happiness is obtained by one who lives according to the eternal laws of religion, free from sin and transitory desires. One must endure the suffering and pain of life with patience, and cultivate a mind that is detached from the transient pleasures of the world. True happiness is not derived from sensory enjoyment but from the practice of virtue and the pursuit of wisdom.Bhishma advises that the highest good is the cultivation of virtue and the practice of Dharma. He emphasizes the importance of leading a righteous life, being devoted to truth, and practicing self-control. By following these principles, one can attain lasting happiness and peace, transcending the transient nature of worldly pleasure and pain. |
| 379 Yudhishthira asks Bhishma about the causes of bondage and freedom. Bhishma explains that bondage is caused by desire, ignorance, and attachment to the objects of the senses. These lead to actions that bind the soul to the cycle of birth and rebirth. Freedom is attained by overcoming these causes through knowledge, self-discipline, and renunciation. The soul that has conquered desire, ignorance, and attachment achieves liberation and transcends the cycle of birth and death.Bhishma advises Yudhishthira to pursue knowledge, practice self-discipline, and cultivate detachment from the objects of the senses. By doing so, one can attain freedom and liberation from the cycle of bondage. The key to achieving this is to live a life of virtue and righteousness, guided by wisdom and understanding. |
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| 380 Yudhishthira inquires about the importance of self-discipline and its role in achieving liberation. Bhishma explains that self-discipline is essential for attaining liberation as it helps in controlling the senses, overcoming desires, and developing a calm and focused mind. Self-discipline leads to the development of virtues such as patience, humility, and self-control. Through self-discipline, one can overcome the influences of desire and attachment, achieve inner peace, and ultimately attain liberation.Bhishma emphasizes that self-discipline should be practiced consistently and with dedication. It involves controlling one's actions, speech, and thoughts, and adhering to the principles of virtue and righteousness. By practicing self-discipline, one can purify the mind, cultivate spiritual wisdom, and achieve the highest goal of liberation. |
| 381 Yudhishthira asks how Vritra, a virtuous Asura devoted to Vishnu, was vanquished by Indra. Bhishma explains that Vritra was immeasurably powerful and knowledgeable, and his devotion to Vishnu was great. Despite his virtues, Vritra was defeated by Indra in a fierce battle. Bhishma describes the battle in detail, including the use of various weapons and powers of illusion. Vritra overwhelmed Indra with a shower of rocks, but the celestial forces fought back, and Vasishtha restored Indra's strength with Somanas. Indra then relied on his intelligence and Yoga to dispel Vritra's illusions. The gods and Rishis, including Vrihaspati and Vasishtha, urged Mahadeva to destroy Vritra, and Vishnu entered Indra's thunderbolt to aid in the battle. Maheswara advised Indra to slay Vritra, who had been granted boons by Brahman, including greatness, powers of illusion, and excess might. With Mahadeva's energy, Indra slew Vritra with his thunderbolt. The deities and Rishis rejoiced, and the Asuras lost their powers of illusion and memory.Bhishma continues, describing the scene as Indra prepared to face Vritra. The gods and Rishis praised Indra, and Mahadeva granted him the power to defeat the Asura. Vritra, meanwhile, was afflicted by a fierce fever born of Mahadeva's energy, which weakened his powers. The battle raged on, with both sides using their greatest strength and cunning. In the end, Indra emerged victorious, and Vritra was slain. The gods and Rishis celebrated, and the universe was safe once more. |
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| 382 Bhishma describes the symptoms that appeared on Vritra's body when he was overtaken by the fever born of Mahadeva's energy. Vritra's mouth emitted flames, he became pale and trembled, and his memory took the form of a jackal that left his mouth. Indra, armed with the thunderbolt, looked hard at Vritra and hurled the weapon, slaying him. The sin of Brahmanicide, in the form of a fierce and dreadful woman, issued from Vritra's body and pursued Indra. She seized him and stuck to him, inspiring him with terror. Indra entered the fibers of a lotus-stalk and dwelt there for many years, but the sin of Brahmanicide pursued him. He presented himself before the Grandsire, who reflected on how to free Indra from the sin. The Grandsire divided the sin into four portions, which were taken by Agni, the trees and herbs, the Apsaras, and the Waters. Each of these was given a means of rescue from the sin, which would be passed on to a man who committed certain offenses.The Grandsire appointed Agni to take a fourth portion of the sin, which would be passed on to a man who abstained from offering oblations to Agni. The trees and herbs took another fourth, which would be passed on to a man who cut or tore them during Parva days. The Apsaras took a fourth, which would be passed on to a man who sought congress with women in their menstrual season. The Waters took the final fourth, which would be passed on to a man who cast phlegm, urine, or excreta into them. |
| 383 Yudhishthira asks Bhishma about the origin of Fever, and Bhishma explains that it arose from the sweat of Mahadeva's forehead when he was angry. A being emerged from the sweat drop, consumed the embodied form of Sacrifice, and then pursued the deities and Rishis. Brahman appeared and appointed Mahadeva a share of the sacrificial offerings, and Mahadeva distributed Fever into many parts to avoid destruction. Fever was distributed into various forms, including heat in elephants' heads, bitumen in mountains, and diseases in animals. In humans, Fever enters bodies at birth, death, and other occasions.Bhishma continues, explaining that Fever is a form of Maheswara's energy and should be respected and worshipped. He tells Yudhishthira that the story of Fever's origin is a celebrated one and that knowing it will free one from disease and bring happiness. Bhishma then asks Yudhishthira if he has any other questions, indicating that he is willing to continue sharing his wisdom.The conversation between Yudhishthira and Bhishma highlights the importance of understanding the origins of things and the interconnectedness of the universe. Bhishma's wisdom and knowledge provide insight into the workings of the world and the nature of the divine. |
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| 384 Janamejaya asks Vaisampayana about the destruction of Daksha's Horse-sacrifice, which was performed on the breast of Himavat. Vaisampayana explains that Daksha, son of Prachetas, omitted to invite Mahadeva, despite the presence of other gods and Rishis. The goddess Uma, filled with rage and grief, provoked Mahadeva's wrath. Mahadeva created a Being from his mouth, Virabhadra, to destroy the Sacrifice. Virabhadra, accompanied by Raumyas, rushed to the Sacrifice and destroyed it, despite the efforts of the gods and Rishis to protect it. The destruction was complete, with even the celestial damsels being shoved and hurled on all sides.Daksha and the gods sought the protection of Mahadeva, who appeared and granted Daksha's boon, restoring the destroyed articles. Mahadeva's power and role as the protector of righteousness are highlighted in the story. The tale also showcases the complex relationships between the gods and their roles in the universe. The importance of including Mahadeva in sacrifices is emphasized, and the consequences of omitting him are demonstrated.The story is a testament to the intricate dynamics of the divine world and the significance of respecting and acknowledging the power of all gods. The destruction and subsequent restoration of the Sacrifice serve as a reminder of the delicate balance and interdependence of the universe. |
| 385 Yudhishthira asked Bhishma to tell him the names by which Daksha, the progenitor of creatures, adored the great deity. Bhishma recounted Daksha's hymn of praise to the god.Daksha said, 'I bow to thee, O lord of all gods, destroyer of Asuras, adored by gods and Danavas. Thou art thousand-eyed, fierce-eyed, and three-eyed. Thy hands and feet extend everywhere, as do thy eyes, head, and mouth. Thou art omnipresent, with ears like an elephant or bull. Salutations to thee! The utterers of the Gayatri sing thy praises. Rishis regard thee as Brahmana, Indra, and the firmament above. Thou art Cause, Effect, Action, and Instrument of all that is unreal and real, Creation and Destruction. I bow to thee as Bhava, Sarva, and Rudra. Thou art the slayer of Andhaka, with three matted locks and three heads, armed with an excellent trident. Thou art Tryamvaka, Trinetra, the destroyer of the triple city. Salutations to thee! Thou art Chanda, Kunda, the universal egg, and its bearer. Salutations to thee whose teeth and hair are turned upwards, who art stretched over the universe, red, tawny, and blue-throated. Thou art of incomparable and dreadful form. Salutations to thee, Surya, with a garland of Suryas, standards, and flags bearing Surya's device. Thou art the Lord of spirits, bull-necked, armed with a bow, crusher of foes, personification of chastisement, clad in leaves and rags. Salutations to thee who bears gold in thy stomach, cased in golden mail, gold-crested, and the lord of all gold! Salutations to thee that art the navel of the universe, both cause and effect in the form of the five primal elements, and the coverer of all covers. Salutations to thee!'Hearing these adorations, Mahadeva, gratified, granted Daksha boons and forgiveness. |
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| 386 Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it is the science of understanding the nature of the universe and the self. He describes the five great essences - earth, wind, space, water, and light - and how
they interact to form the universe. The concept of Brahman, the ultimate reality, and the nature of the soul are central to Adhyatma.Bhishma elaborates on the principles of Adhyatma, including the nature of action, knowledge, and devotion. He explains that understanding Adhyatma leads to liberation and peace. The teachings emphasize the importance of self-realization and the pursuit of truth. The science of Adhyatma provides insights into the cosmic order and the nature of existence, guiding individuals toward enlightenment and spiritual growth.The knowledge of Adhyatma is considered essential for those seeking to understand the deeper aspects of life and the universe. By studying Adhyatma, one can gain a greater appreciation of the divine and the interconnectedness of all things. |
| 387 Yudhishthira inquires about the powers of the gods and the nature of their manifestations. Bhishma explains that the gods possess great powers and are manifestations of various aspects of the divine. Each god has unique qualities and attributes that contribute to the cosmic order.Bhishma describes the roles of different gods, including Vishnu, Shiva, and Brahma, and their contributions to creation, preservation, and destruction. The gods' powers are interrelated, and their actions maintain the balance of the universe. Understanding the nature of these manifestations and their roles is essential for comprehending the divine order.The discussion highlights the interconnectedness of the gods and their significance in maintaining the cosmic balance. It emphasizes the importance of recognizing and honoring the various aspects of the divine and their contributions to the universe. |
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| 388 Yudhishthira asks Bhishma about the significance of sacred rituals and their impact on spiritual growth. Bhishma explains that sacred rituals are essential for spiritual development and maintaining harmony with the divine. They serve as a means of communication with the gods and contribute to the purification of the self.Bhishma elaborates on the various types of rituals, including sacrifices, prayers, and offerings. Each ritual has specific purposes and benefits, contributing to the overall spiritual progress of individuals. Engaging in these rituals with devotion and sincerity leads to spiritual growth and a deeper connection with the divine.The practice of sacred rituals is an important aspect of spiritual life, providing a way to honor the divine and cultivate inner peace. By understanding and performing these rituals, individuals can enhance their spiritual journey and achieve greater harmony with the universe. |
| 389 Yudhishthira asks about the role of meditation in achieving spiritual enlightenment. Bhishma explains that meditation is a powerful tool for attaining self-realization and spiritual growth. It involves focusing the mind and cultivating inner awareness to achieve a deeper understanding of the self and the divine.Bhishma describes various meditation techniques and their benefits. Through meditation, individuals can attain inner peace, clarity of mind, and a greater connection with the divine. It is a practice that helps in overcoming distractions and achieving a higher state of consciousness.Meditation plays a crucial role in the spiritual journey, providing a means to explore the inner self and connect with the universal consciousness. By incorporating meditation into daily life, individuals can enhance their spiritual development and attain enlightenment. |
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| 390 Yudhishthira inquires about the concept of divine justice and its role in the universe. Bhishma explains that divine justice is the principle by which the universe maintains order and balance. It is governed by the actions and decisions of the gods, who ensure that righteousness prevails and that individuals reap the consequences of their deeds.Bhishma elaborates on the ways in which divine justice manifests, including the rewards and punishments that individuals receive based on their actions. The concept of karma, or the law of cause and effect, is central to divine justice. It ensures that every action has a corresponding reaction, contributing to the overall balance of the universe.Understanding divine justice provides insight into the workings of the cosmos and the nature of moral and ethical conduct. It emphasizes the importance of living a righteous life and being mindful of one's actions, as they ultimately shape one's destiny and contribute to the harmony of the universe. |
| 391 Yudhishthira asks Bhishma about the beneficial acts that lead to happiness in this world and the next. Bhishma shares the story of King Janaka, who asked Parasara about the supreme benefit for all creatures. Parasara replied that righteousness earned through good acts is the highest benefit, and that it leads to honor in heaven. He explained that the four methods of living - acceptance of gifts, realization of taxes, agriculture, and service - are meant to support oneself and others.Parasara emphasized that living creatures take on the color of their past actions, and that good and bad acts lead to corresponding fruits. He refuted the skeptic's argument that destiny and past actions have no role in shaping one's life, and emphasized the importance of self-restraint, forgiveness, patience, and other virtues in achieving happiness.Parasara also listed various undesirable traits and characteristics that are worthy of pity, including a Kshatriya without courage, a Brahmana who eats any kind of food, a Vaisya who is lazy, a Sudra who is idle, a learned person without good behavior, and a Yogin who is attached to worldly things. He emphasized that one should not do something that one would censure in others, and that one should strive to collect and fix one's mind.Bhishma concluded that one should accomplish good acts to attain what is for one's highest benefit, and that righteousness is the supreme means of achieving happiness both in this world and the next. |
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| 392 Parasara advises that one should use their body and mind to cultivate knowledge and righteousness, and avoid sinful acts that lead to sorrow. He emphasizes the importance of renunciation and self-reflection, and notes that sinful acts committed knowingly are harder to expiate than those committed unknowingly. He also states that righteous acts can cancel out sinful ones, but only if done with deliberation and judgment. Parasara uses the metaphor of a vessel to illustrate how acts done without reflection are like water poured into an unbaked vessel, which gradually escapes, while acts done with judgment are like water poured into a baked vessel, which remains and increases in quantity.He concludes by advising the king to subjugate his foes, protect his subjects, and cultivate self-restraint and righteous behavior. He also emphasizes the importance of looking upon all creatures as oneself and reverencing one's superiors. By following these principles, one can obtain happiness and achieve their goals. |
| 393 Parasara says that people act for their own benefit, not for others. Even gifts are made for personal gain. However, making gifts to distinguished people and accepting gifts from them both lead to merit, with making gifts being superior. Wealth acquired by proper means should be protected for acquiring virtue. One should not earn wealth by harming others. Everyone is born with debts to gods, guests, servants, ancestors, and oneself, which should be paid off by performing various acts like studying Vedas, performing sacrifices, and doing good deeds.Great sages have achieved success by adoring deities and performing penances. Righteousness is eternal and should never be abandoned for wealth. A righteous person keeps their sacred fire and offers daily adorations to deities. The Vedas are established on three sacred fires, and a Brahmana who possesses these fires is truly righteous. Humility and serving venerable individuals are also important.Many great Rishis have attained success by adoring Vishnu and other deities with concentrated minds and penances. Even undeserving men have obtained great distinction by adoring the deity. However, one should not seek advancement by achieving wicked or censurable acts. Wealth earned by righteous ways is true wealth, and righteousness should never be abandoned for wealth.A person who keeps their sacred fire and offers daily adorations to deities is regarded as the foremost of righteous persons. The sacred fire, mother, father, and preceptor should be duly waited upon and served with humility. A truly respectable man is one who is possessed of learning, destitute of lust, looks upon all creatures with love, has no wealth, is righteous in acts, and is destitute of the desire to inflict harm. |
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| 394 Parasara advises that the lowest order (Sudras) should derive their sustenance from serving the other three orders. Such service makes them righteous. They should associate with good men devoted to righteousness and acquire good qualities. The life of human beings is fleeting, and one should achieve only what is good. A wise man would never do an act dissociated from virtue, even if it brings advantages.The king who protects the other classes, the Brahmana who studies scriptures, the Vaisya who earns wealth, and the Sudra who serves the other classes become objects of respect. Conducting themselves otherwise, each order falls away from virtue. Gifts made righteously and with reverence bring excellent fruits. The sages say that man should seek to cross the ocean of life by various means and exert himself to be freed from the bonds of the world.The Brahmana shines by self-restraint, the Kshatriya by victory, the Vaisya by wealth, and the Sudra by cleverness in serving the other orders. Parasara emphasizes the importance of righteousness, association with good men, and acquisition of good qualities for the lowest order to achieve happiness and respect. |
| 395 Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts, in the Kshatriya that won by victory in battle, in the Vaisya that obtained by following the duties laid down for his order, and in the Sudra that earned by serving the three other orders, however small its measure, is worthy of praise, and spent for the acquisition of virtue is productive of great benefits. If the Brahmana, pressed for a living, betakes himself to the duties of either the Kshatriya or the Vaisya, he does not fall off from righteousness. However, if he takes up the duties of the lowest order, then he certainly falls off. When the Sudra is unable to obtain his living by serving the three other orders, then trade, rearing of cattle, and mechanical arts are lawful for him.The Asuras, in the form of Lust and Wrath, entered the bodies of men, generating pride and arrogance, leading to oppression and acquisition of wealth without compunction. The deities sought Siva's protection, who, with a single shaft, felled Desire, Wrath, and Cupidity. Men returned to studying the Vedas and other scriptures. The seven ancient Rishis installed Vasava as the chief of the gods. Despite this, some elderly men retained wicked feelings, leading to the rise of kings of terrible prowess indulging in Asura-like acts.For this reason, one should abstain from acts of injury or malice and seek knowledge of the Soul. A wise person would not seek wealth for religious rites by unrighteous means. Do thou restrain thy senses, cherish thy subjects, and maintain virtue and knowledge. When one's mind becomes free of desire, one succeeds in obtaining what is auspicious.' |
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| 396 Parasara discusses the ordinances of penances, saying that attachment and aversion lead to desire for enjoyment, which can result in evil acts and ultimately destruction. He notes that true felicity comes from intelligence, seeking auspicious acts, and abstaining from optional ones. Loss of wealth and physical diseases can lead to despair, which can spark a desire for penance.Penance is essential for all, including Sudras, and can lead to heaven. Many celestial beings have achieved success through penance. Kings and householders have also attained their positions through penance. Penance can bring happiness, and its practice can lead to auspicious consequences, while abstaining from it can result in misery.Parasara emphasizes that penance is necessary for all, regardless of social status or circumstances. He encourages individuals to cultivate self-restraint, tranquility, and wisdom to attain emancipation. He also notes that the pleasure derived from sensory gratification is short-lived and can lead to agony.Householders are advised to enjoy their wealth and possessions but also discharge their duties as laid down in the scriptures. They should perform sacrifices and religious rites with attention and cleverness. Ultimately, Parasara stresses that penance is the only act that can bring true happiness and success. |
| 397 Janaka asks Parasara about the origin of different colors and classes of men. Parasara explains that all men were originally Brahmanas, but fell away from penance and became different classes. He describes how the four original orders (Brahmanas, Kshatriyas, Vaisyas, and Sudras) were created and how intermixture led to other classes.Janaka inquires about the duties of each order, and Parasara explains their
respective responsibilities. Brahmanas are to study and teach the Vedas, perform sacrifices, and impart knowledge. Kshatriyas are responsible for protecting the realm and upholding justice. Vaisyas are tasked with agriculture, trade, and commerce. Sudras are to serve the other three orders.Parasara emphasizes the importance of adhering to one's duties and avoiding sinful actions. He also discusses the concept of hereditary occupation and how it affects one's class and duties. By understanding and following one's prescribed duties, individuals can achieve success and avoid downfall. |
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| 398 Janaka asks about the methods of conquering the enemies of righteousness and achieving true victory. Parasara explains that the essence of conquest lies in understanding the true nature of righteousness and adhering to it. The victory that comes from righteousness is lasting and brings peace, while victory obtained through unrighteous means is temporary and unstable.Parasara advises that one should focus on self-improvement and virtuous behavior to achieve true success. He emphasizes the importance of wisdom, perseverance, and detachment in overcoming obstacles and attaining goals. By practicing righteousness and following one's prescribed duties, one can achieve lasting victory and avoid the pitfalls of temporary success.Janaka learns that the true essence of conquest is in aligning one's actions with righteousness and avoiding actions driven by selfish desires. By doing so, one can achieve a lasting and meaningful victory. |
| 399 Parasara discusses the nature of righteousness and the importance of adhering to it. He explains that true righteousness is characterized by self-control, non-attachment, and adherence to one's prescribed duties. Righteous actions lead to lasting happiness and success, while unrighteous actions result in suffering and downfall.Parasara also explains that the path of righteousness involves overcoming desires and attachments. He advises Janaka to practice moderation and avoid indulgence in sensory pleasures. By focusing on self-improvement and adhering to one's duties, one can achieve true success and avoid the pitfalls of unrighteous behavior.Janaka learns that the key to achieving true righteousness lies in understanding and following the principles of self-control, moderation, and duty. By adhering to these principles, one can attain lasting happiness and success. |
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| 400 Parasara discusses the concept of penance and its importance in achieving spiritual progress. He explains that penance involves self-discipline, renunciation, and devotion. By practicing penance, individuals can purify their minds and achieve a higher state of consciousness.Parasara advises Janaka to engage in penance with sincerity and dedication. He emphasizes that penance should be performed with a pure heart and a focus on spiritual growth. Through penance, one can attain liberation and achieve union with the divine.Janaka learns that penance is a crucial aspect of spiritual practice and that it requires dedication and sincerity. By engaging in penance, one can achieve spiritual progress and ultimately attain liberation. |
| 401 Yudhishthira asks Bhishma to explain the difference between Sankhya and Yoga philosophy. Bhishma says that both systems have their own strengths and weaknesses and recommends adopting the one that suits individual inclinations. He explains that Yoga is based on direct perception, while Sankhya relies on scriptures. Bhishma praises the virtues of Yoga, saying it helps attain emancipation by breaking free from worldly attachments. He uses metaphors like fish breaking through nets and birds escaping from hunters' nets to illustrate the power of Yoga. Bhishma also explains that a weak Yogin may meet with destruction, but a strong one can withstand temptations and attain emancipation. He describes the powers of Yoga, including the ability to create multiple bodies and wander the earth. Bhishma concludes that the path of Yoga is difficult, but those who persevere can attain the highest goal of identification with Brahma. |
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| 402 Yudhishthira asked Bhishma about the principles of the Sankhya philosophy. Bhishma explained that the Sankhya doctrine, founded by Kapila, is faultless and highly meritorious. It emphasizes understanding the faults in objects and the true nature of existence, leading to Emancipation. The philosophy involves comprehending the interplay of Sattwa, Rajas, and Tamas, and recognizing the path of self-knowledge. Bhishma described the various attributes and their connections, including the roles of different deities and cosmic elements. The Sankhya philosophy teaches the detachment from worldly desires and the attainment of true knowledge, leading to liberation. The followers of this philosophy, by understanding the faults and virtues of the material world, transcend physical existence and achieve union with the Supreme Soul, attaining immortality and escaping the cycle of birth and death. Bhishma emphasized that this knowledge is comprehensive and leads to the highest spiritual state, equal to Narayana, embodying the universe's essence. |
| 403 "Yudhishthira said, 'What is called Undeteriorating and by attaining to which no one has to come back? What is called Deteriorating and by attaining to which one has to return?'"Bhishma said, 'Listen to the old narrative of the discourse between Vasishtha and king Karala of Janaka's race. King Janaka asked Vasishtha about Supreme and Eternal Brahma. Vasishtha replied, 'Twelve thousand years make a Yuga; four such Yugas a thousand times make a Kalpa, one day of Brahman. When Brahman is destroyed, Sambhu awakes and creates the First Being, called Hiranyagarbha, identifiable with the universe. This Being creates Consciousness and Prajapati. The creation of Mahan and Consciousness is the creation of Ignorance. The Unmanifest (Prakriti) creates the Manifest (Hiranyagarbha). The Manifest is created from the Unmanifest."The fourth creation comprises the elements: Wind, Light, Space, Water, Earth, and their properties: sound, touch, form, taste, scent. The fifth creation arises from the combination of the primal elements and includes organs of knowledge and action. Understanding these topics properly, Brahmanas achieve Emancipation. The twenty-four topics include ten organs of knowledge and action, five primal elements, five properties of elements, mind, and consciousness."All bodies are combinations of these four and twenty topics. These topics are Destructible. The twenty-fifth, Vishnu, is Undeteriorating, transcending the other topics. The twenty-fifth, Akshara, united with the unmanifest, becomes Kshara (Destructible). By knowledge, the Indestructible becomes displayed in His true nature." |
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| 404 "Vasishtha said, 'Thus, in consequence of his forgetfulness, the Soul follows ignorance and obtains thousands of bodies one after another. He attains thousands of births among intermediate orders and sometimes among the gods due to union with attributes. From humanity, he goes to heaven and then returns, and sinks into hell. The Soul, though transcending attributes, invests himself with them, subjecting to happiness, misery, and diseases like headache, leprosy, and asthma. Regarding himself erroneously as born among various creatures, he endures misery and enjoys the fruits of his good deeds. He views himself in different conditions, adorned or eating various foods, and adopts different practices, vows, and penances for ascetic success. The Soul sees himself practicing merchant's, Brahmana's, Kshatriya's, and Vaisya's duties, making gifts, or following derelictions. He views himself in different environments and conditions, observing rites, making sacrifices, and adopting various acts and duties, influenced by Prakriti, leading to happiness, woe, and further births. Understanding all these conditions as created by Prakriti and knowing Prakriti's influence and attributes, the wise perceive the Soul's true, attribute-less nature. The deluded Soul, through Ignorance, experiences the cycle of birth, death, and rebirth, assuming millions of forms, subject to good and bad acts, and suffering due to attachment and ego. Understanding Prakriti's acts and the Soul's passive nature, one can transcend this cycle.' |
| 405 Vasishtha explains that Jiva, due to ignorance and association with others, undergoes countless births and deaths. Like the waxing and waning of the moon, Jiva transforms and takes on various forms. The nature of Jiva is to repeatedly appear and disappear, but its pure essence remains constant. Vasishtha uses the analogy of the moon's sixteen portions to describe Jiva's nature. Only fifteen portions are subject to change, while the sixteenth remains constant. Similarly, Jiva's pure essence is not subject to modification, but its association with ignorance leads to repeated births. The union of Jiva's pure essence with the eternal and immutable portion is what leads to birth. The destruction of Jiva's association with Prakriti is what leads to emancipation. Vasishtha emphasizes that the soul is pure but becomes impure due to its devotion to ignorance and the three attributes of Prakriti. |
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| 406 Janaka asks Vasishtha about the relationship between male and female, comparing it to the union of Purusha and Prakriti. Vasishtha explains that while the Vedas describe the attributes of the sire and mother, one must comprehend the true meaning beyond the texts. He distinguishes between the Jiva-soul, the universe, and the Supreme Soul, which is beyond attributes and transcends Prakriti. Vasishtha explains that the Supreme Soul is inferred from the attributes of Mahat and others, and that it is only when the Jiva-soul conquers all attributes born of Prakriti that it beholds the Supreme Soul. He describes the Supreme Soul as eternal, immutable, and beyond all attributes, ordaining all things and transcending the four and twenty topics of enquiry. Vasishtha concludes that the wise understand the unity of the Jiva-soul with the Supreme Soul, while the ignorant see them as different. |
| 407 Janaka asks Vasishtha to clarify the nature of Unity and multiplicity, and the differences between Jiva-soul, Knowledge, Ignorance, Akshara, and Kshara. Vasishtha explains that Unity is the attribute of the Indestructible, while multiplicity is the attribute of the Destructible. He describes the practices of Yoga, including contemplation and Pranayama, and explains that the goal of Yoga is to unite the Jiva-soul with the Supreme Soul. Vasishtha also discusses the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. He describes the 24 principles of Sankhya, and explains that the Soul is the Knower of Kshetra. Vasishtha concludes by saying that those who are conversant with Sankhya succeed in beholding the Supreme Soul, and attain tranquility and emancipation. |
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| 408 Vasishtha explains the difference between Vidya (knowledge) and Avidya (ignorance). Vidya is the attribute of the Indestructible, while Avidya is the attribute of the Destructible. He describes the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. Vasishtha also discusses the nature of Jiva, saying that it is both Indestructible and Destructible, and that it becomes identifiable with Brahma when it ceases to exist in a state of union with Prakriti. He describes the process of self-realization, where Jiva recognizes its true nature and becomes able to cast off the Destructible and attain
unity with the Indestructible. |
| 409 Vasishtha describes the process of self-realization and liberation, where the Jiva-soul transcends the material world and attains unity with the Supreme Soul. He explains that this process involves understanding the true nature of existence, recognizing the distinction between the eternal and the temporal, and overcoming the influence of Prakriti. Vasishtha emphasizes the importance of knowledge and meditation in achieving self-realization, and describes the different stages of the process. He also explains the role of the Guru in guiding the aspirant on the path to liberation. |
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| 411 Yudhishthira asks Bhishma to discourse on the nature of reality, beyond duty and doubt, birth and death, virtue and sin. Bhishma recites a narrative between Yajnavalkya and Janaka, where Janaka asks about the nature of senses, Prakriti, and Brahma. Yajnavalkya explains that there are eight principles of Prakriti and sixteen modifications. He enumerates the modifications, including the senses, elements, and mind. He explains that the Unmanifest (Prakriti) gives rise to the Mahat-soul, Consciousness, and then the Mind. From the Mind come the great elements, and then the senses and breaths. Yajnavalkya describes nine kinds of creation and twenty-four principles, which he explains according to scripture. |
| 412 Yajnavalkya explains the duration of time in respect to the Unmanifest, stating that a day and night of Brahma last 10,000 Kalpas. During this time, Brahma creates herbs, plants, and the Earth, and places the sky between Heaven and Earth. Yajnavalkya describes the creation of Consciousness, the five Great elements, and the senses, which are led by the Mind. He explains that the Mind perceives through the Senses, and that the cessation of the Mind's activity leads to the cessation of the Senses' activity. Yajnavalkya describes the creation of the universe, including the five Bhutas (Earth, Wind, Space, Water, and Light), and how creatures are pervaded by the five Visesha (Sound, Touch, Form, Taste, and Scent). He concludes by stating that the Mind is the Lord of all the Senses. |
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| 413 Yajnavalkya describes the destruction of the universe, where Brahman, who is eternal and undecaying, repeatedly creates and destroys all created objects. When his day expires, he becomes desirous of sleep, and the unmanifest one urges Maharudra to destroy the world. Maharudra, in the form of Surya, consumes all created beings, and the Earth becomes bare. He then fills the Earth with Water, which is later dried up by the Yuga-fire. The Wind swallows up the fire, and Space swallows up the Wind. The Mind swallows up Space, and Consciousness swallows up the Mind. The Mahat-soul swallows up Consciousness, and Sambhu, the Supreme and pure Effulgence, swallows up the Mahat-soul. Sambhu is the heart of all creatures, and his measure is of a digit of the thumb. After destruction, what remains is the Undecaying and the Immutable. Yajnavalkya concludes by stating that he has described destruction and will now discourse on Adhyatma, Adhibhuta, and Adhidaivata. |
| 414 Yajnavalkya explains the concepts of Adhyatma, Adhibhuta, and Adhidaivata, relating to the physical body and its functions. He describes the different organs and their corresponding divine entities. He then explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their corresponding qualities. Sattwa is associated with virtues like patience, joy, and compassion, while Rajas is associated with vices like pride, arrogance, and lust. Tamas is associated with darkness, ignorance, and heedlessness. Yajnavalkya explains that Prakriti, through its modifications, multiplies into thousands of existent objects, just as a single lamp can light many lamps. |
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| 415 Yajnavalkya explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their intermixture, which determines the nature of beings in the universe. He describes how the Unmanifest Purusha, endowed with these attributes, takes various forms. Yajnavalkya also explains that those who transcend righteousness and sin attain a superior birth, and ultimately, a place that is eternal and immortal. Janaka asks Yajnavalkya to elaborate on the relationship between Prakriti and Purusha, and the religion of Emancipation. He seeks knowledge on the existence and Oneness of Purusha, his separateness from Prakriti, and the deities associated with the body. Janaka also requests Yajnavalkya to discuss the Sankhya and Yoga systems, and the premonitory symptoms of death. |
| 416 Yajnavalkya explains that Purusha, when associated with attributes, becomes bound, but when freed, is beyond attributes. Unmanifest Prakriti is naturally inanimate and unintelligent, but becomes animate and intelligent when united with Purusha. Purusha's lordship over Prakriti's principles makes him appear to possess attributes, but he is truly eternal and indestructible. Yajnavalkya describes how Purusha is misunderstood to be subject to decay and destruction due to his agency in creation and yoga. He emphasizes that Purusha is distinct from Prakriti, using analogies like a blade of reed and its outer cover, and a fish and water. Co-existence does not make them one. Yajnavalkya warns that those who misunderstand Prakriti and Purusha will suffer in hell. He has explained the Sankhya philosophy, by which one can attain emancipation, and will now discourse on the Yogins' science. |
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| 417 Yajnavalkya explains the science of Yoga, which he considers equivalent to the Sankhya philosophy. He describes two types of Yoga practices: one with attributes (regulation of breath and senses) and one without attributes (concentration of the mind). He emphasizes the importance of regulating the breath and fixing the mind on the Supreme Soul. Yajnavalkya describes the process of merging the senses, mind, and intelligence to contemplate the Supreme Soul, which is eternal, immutable, and pure. He explains the indications of a person in Samadhi, such as a fixed and calm demeanor, and the ability to remain unmoved by external stimuli. In Samadhi, the Yogin beholds the Supreme Brahma and ultimately attains Emancipation after casting off the physical body. |
| 418 Yajnavalkya describes the various places the soul goes after death, depending on the part of the body it escapes from. He explains that the soul attains different regions, such as Vishnu, Vasus, Sadhyas, and others, based on the location of the body it leaves through. He then discusses premonitory signs of death, including changes in vision, loss of luster, and changes in bodily functions. Yajnavalkya advises that those who know these signs should unite their soul with the Supreme Soul through Samadhi, and conquer death. He recommends a life of abstinence and fixing one's soul on the Supreme Soul to attain immortality. |
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| 419 Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma which resides in the Unmanifest. Thy question relates to a deep mystery. Listen to me with close attention, O king! Having conducted myself with humility according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from Surya. Without the austerest penances I formerly adored the heat-giving deity. The puissant Surya, O sinless one, gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon upon which thou hast set thy heart, however difficult it may be of acquisition, I shall, with cheerful Soul, grant it to thee. It is very difficult to incline me to grace! Bowing unto him with a bend of my head, that foremost of heat-giving luminaries was addressed by me in these words, I have no knowledge of the Yajushes. I desire to know them without loss of time!--The holy one, thus solicited, told me,--I shall impart the Yajushes unto thee. Made up of the essence of speech, the goddess Saraswati will enter into thy body. The deity then commanded me to open my mouth. I did as I was commanded. The goddess Saraswati then entered into my body, O sinless one. At this, I began to burn. Unable to endure the pain I plunged into a stream. Not understanding that what the high-souled Surya had done for me was for my good, I became even angry with him. While I was burning with the energy of the goddess, the holy Surya told me,--Do thou endure this burning sensation for only a little while. That will soon cease and thou wilt be cool.
I shall certainly grant thee the boon that thou desirest.--By saying these words, the high-souled Surya became glad, and soon I began to cool. Thus, the worshipful Surya granted me the knowledge of the Yajushes.' |
| 420 Yajnavalkya explains that he has learned the Vedas and the knowledge of Yajushes through the grace of Surya, and that he has obtained the boon of imparting this knowledge to others. He describes the nature of the Vedas and how they were imparted to him, emphasizing their eternal and sacred nature. Yajnavalkya advises that those who seek knowledge and transcendence should practice devotion and self-discipline, as this will lead them to the Supreme Brahma. He concludes by affirming that the ultimate goal of life is to attain knowledge of the Supreme Soul and live a life in accordance with divine principles. |
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| 421 Yudhishthira asked how Emancipation can be achieved without abandoning domestic life and what its supreme excellence is. Bhishma recounted the discourse between Janaka and Sulabha. Janaka, king of Mithila, practiced the religion of Renunciation and was well-versed in Vedas and Emancipation scriptures. Sulabha, a mendicant woman, heard of Janaka's devotion and approached him to test his emancipation. She entered his understanding with her Yoga powers to ascertain his true state. Janaka, without his royal symbols, conversed with her, demonstrating his knowledge and detachment. Sulabha, unimpressed, criticized Janaka's attachment to his royal duties and symbols, questioning his claim to Emancipation. Janaka defended his practices, explaining that true knowledge and renunciation lead to Emancipation, not mere abandonment of duties. Sulabha acknowledged his hospitality and revealed her own noble lineage and commitment to Emancipation, departing the next morning. |
| 422 Yudhishthira said, "How was Suka, the son of Vyasa, won over to Renunciation? It behoveth thee, O thou of Kuru's race, to discourse to me on the conclusions in respect of the Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma) that is in, but unattached to them, as also of the acts of the self-born Narayana, as they are known to thy understanding."Bhishma said, "Beholding his son Suka living fearlessly as ordinary men do, Vyasa taught him the entire Vedas and discoursed to him one day in these words: 'Vyasa said, O son, becoming the master of the senses, do thou subdue extreme cold and extreme heat, hunger and thirst, and the wind also, and having subdued them (as Yogins do), do thou practice righteousness. Do thou duly observe truth and sincerity, and freedom from wrath and malice, and self-restraint and penances, and the duties of benevolence and compassion. Rest thou on truth, firmly devoted to righteousness, abandoning all sorts of insincerity and deceit. Do thou support thy life on what remains of food after feeding gods and guests. Thy body is as transitory as the froth on the surface of the water. The Jiva-soul is sitting unattached in it as a bird on a tree. The companionship of all agreeable objects is exceedingly short-lived. Why then, O son, dost thou sleep in such forgetfulness? Thy foes are heedful and awake and ever ready (to spring on thee) and always watchful of their opportunity. Why art thou so foolish as not to know this? As the days are going one after another, the period of thy life is being lessened. Indeed when thy life is being incessantly shortened, why dost thou not run to preceptors (for learning the means of rescue)? Only they that are destitute of faith set their hearts on things of this world that have the only effect of increasing flesh and blood. They are totally unmindful of all that is concerned with the next world. Those men that are stupefied by erroneous understandings display hatred for righteousness. The man who walks after those misguided persons that have betaken themselves to devious and wrong paths is afflicted equally with them.'"Yudhishthira asked, "How did Suka, son of Vyasa, attain Renunciation? What is the Unmanifest, the Manifest, and Brahma?" |
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| 423 Yudhishthira asks Bhishma about the efficacy of gifts, sacrifices, and penances. Bhishma explains that evil thoughts lead to sinful acts, causing distress and rebirth in difficult circumstances. In contrast, those with faith, self-restraint, and devotion to righteous deeds experience joy and happiness. Bhishma emphasizes that one's actions follow them, influencing their future experiences. Time drags all creatures along, and past actions manifest at the proper time. Honor, gain, destruction, and growth are all consequences of one's actions. Suffering and happiness result from one's own acts, and even in the womb, one begins to experience the consequences of past life actions. Bhishma encourages Yudhishthira to focus on his own path, performing righteous deeds and penances to attain happiness. |
| 424 Yudhishthira asks Bhishma about Suka, son of Vyasa, and how he attained the highest success. Bhishma explains that Suka's birth was a result of Vyasa's penances and union with the Supreme Soul. He describes how Vyasa, on the summit of Meru, practiced austerities for a hundred years, subsisting on air alone, and begged Mahadeva for a son with the puissance of the elements. The gods and Rishis were amazed by Vyasa's strength and devotion. Mahadeva, pleased with Vyasa's penances, granted him a son like he wished, pure and devoted to Brahma. Bhishma continues, saying that Suka's story is incapable of being understood by those with uncleansed souls. |
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| 425 Bhishma continues the story of Suka's birth. Vyasa, smitten with desire for Apsara Ghritachi, tries to suppress it but ultimately gives in, and Suka is born from his vital seed. Despite the unusual circumstances, Suka is a radiant and powerful being, born with a sacred thread and invested with divine gifts. The gods and Rishis celebrate his birth, and he is endowed with great intelligence and splendor. As he grows, Suka studies the Vedas and selects Vrihaspati as his preceptor. He returns home after completing his studies and begins to practice severe penances, earning respect from the gods and Rishis even in childhood. Suka's mind is focused on the religion of Emancipation, and he shuns the three modes of life, including the domestic life. |
| 426 Bhishma said, "Suka approached his sire, Vyasa, seeking knowledge of Emancipation. Vyasa instructed him to study the religion of Emancipation and visit King Janaka of Mithila. Suka traveled to Mithila on foot, passing through various lands and observing nature without attachment. He reached the palace of King Janaka and was led to a garden where he met fifty beautiful damsels who tried to entertain him.However, Suka remained focused on his goal and devoted himself to Yoga, unaffected by the attempts to distract him. He was well-versed in the Vedas and the science of Kapila, and his father had instructed him to live humbly and obey King Janaka. Suka crossed many hills, rivers, and forests, and saw many wonders without being swayed by desire.He reached Mithila, sent word to the king, and entered the city, proceeding to the palace. The porters forbade him, but Suka waited patiently, undeterred by their rough words. He was devoted to contemplation and Yoga, and his tranquil mind was not affected by the long journey or the sun's heat.The king's minister led Suka to a chamber where beautiful damsels tried to entertain him, but Suka remained focused on his goal, observing his duties without attachment. He spent the night in the palace, devoting himself to Yoga and meditation, and the next morning, he was ready to meet King Janaka and learn from him. |
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| 427 Bhishma said, "King Janaka, accompanied by his minister and household, approached Suka and offered him a costly seat. Suka accepted the worship and then Janaka asked about the purpose of his visit. Suka explained that his father, Vyasa, had instructed him to visit Janaka to learn about the religion of Emancipation. Janaka began to explain the duties of a Brahmana, including the study of the Vedas, penances, and the domestic mode of life. Suka asked if it was necessary to adopt the three modes of life (Brahmacharyya, Garhastya, and Vanaprastha) if one had attained a cleansed understanding through study and true conception of all things. Janaka replied that a cleansed understanding was necessary for Emancipation and that it was unattainable without a preceptor. He explained that the duties of the four modes of life were practiced to prevent the destruction of the world and that one should cast off faults and adhere to the path of Sattwa. Janaka concluded that one who transcended all pairs of attributes and resisted their influence could attain infinite felicity in the next world." |
| 428 Bhishma said, "Suka, having heard King Janaka's words, began
to question him about the nature of Brahman and the Supreme Soul. Janaka responded that Brahman is beyond the reach of senses and mind, beyond the perception of dualities, and free from all attributes. It is unmanifested and without form, beyond the comprehension of the ordinary mind. Brahman is eternal and all-pervading, and everything else is an illusion created by ignorance. The Supreme Soul, Janaka continued, is the ultimate reality and the source of all creation, sustaining and transcending everything. It is the true Self of all beings, and understanding this truth leads to liberation. Janaka emphasized that realizing the unity of the self with Brahman leads to ultimate peace and liberation from the cycle of birth and death. He explained that knowledge of the Self and the Supreme Soul is the highest form of wisdom, and practicing this knowledge leads to eternal freedom and bliss." |
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| 429 Yudhishthira asked, "How did King Janaka practice the religion of Emancipation, and how did he attain such great knowledge and wisdom?" Bhishma replied, "King Janaka practiced austerities and devoted himself to the study of the Vedas. He lived a life of righteousness and fulfilled his duties as a king while remaining unattached to worldly pleasures. His devotion and self-discipline led him to attain great wisdom and knowledge. He was known for his humility and wisdom, and his life was an example of how one could attain Emancipation while living in the world. Janaka's story illustrates that true wisdom comes from a combination of knowledge, practice, and detachment from material desires. His life and teachings are a guide for those seeking liberation and understanding of the Supreme Soul." |
| 430 Bhishma said, "King Janaka's practice of the religion of Emancipation was not limited to mere outward rituals. He engaged in meditation, self-discipline, and devotion to the Supreme Soul, transcending the ordinary practices of religious observance. His life was dedicated to the pursuit of wisdom and the realization of the true nature of the self. Janaka's approach to Emancipation involved a deep understanding of the self and the Supreme Soul, combined with a life of righteousness and detachment. His example shows that one can attain the highest knowledge and liberation while fulfilling worldly duties and living a righteous life. The teachings of Janaka, as described by Bhishma, serve as a guide for those seeking to understand the nature of Emancipation and the path to spiritual realization. |
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| 431 Narada said, "Listen to these scriptures, which bring tranquility, dispel grief, and produce happiness. They lead to a pure understanding and high felicity. Without understanding, one is afflicted by countless sorrows and fears. I will share old narratives to dispel your grief. Subjugate your understanding and attain happiness. Men of little intelligence become mentally sorrowful by associating with undesirable things and dissociating from desirable ones. Don't grieve over the past, as it cannot be changed. Think of the faults in things you become attached to and regard them as evil. One who grieves for what is past acquires only sorrow. Dead or lost, one should not grieve, as it only adds to sorrow.Men of wisdom behold life and death properly and do not shed tears. When calamity strikes, cease reflecting on it sorrowfully. Thinking only enhances sorrow. Mental griefs should be killed with wisdom, and physical griefs with medicine. Don't behave like men of little understanding. Youth, beauty, life, and wealth are transitory, so don't covet them. They are fleeting and can vanish in an instant. Instead, seek contentment, which is the highest happiness. Combinations are destined to end in dissolution, and all things that are high will eventually fall. Union ends in disunion, and life ends in death. Thirst is unquenchable, and attachment leads to sorrow. Seek to emancipate yourself from sorrow and find happiness in wisdom." |
| 432 Narada said, "The transitions of happiness and sorrow are inevitable. One should strive to protect oneself from decrepitude, death, and disease. Mental and physical diseases afflict the body, and days and nights ceaselessly run, bearing away the periods of life. The vital seed originates from sight and sometimes produces an embryo, while other times it fails. Some people obtain prosperity without effort, while others, despite their efforts, miss desirable fruits. Ascribe it to the faults of man. The embryo takes birth in the womb, and another body is kept ready for the burnt creature to migrate into. In the womb, the embryo resides amid urine and faeces, and its sojourn is regulated by Nature. Some embryos fall, some come out alive, and others meet destruction in the womb. When the allotted period of life is at its close, the five primal elements of the body attain to the seventh and ninth stages and then cease to be. Men are afflicted by diseases, and even physicians are unable to alleviate their pain. All men wish to attain superiority, but the result does not agree with their wishes. Misery and happiness exist side by side, and men have either misery or happiness. Cast off both righteousness and sin, and with the aid of Yoga, attain the highest end that is fraught with the greatest felicity." |
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| 433 Bhishma said, "Suka, the son of Vyasa, sat on a mountain summit, free from distractions, and began his Yoga practice. He held his soul in different limbs, starting from his feet, and transcended the element of space. He circumambulated Narada and represented his success. Receiving permission, Suka entered the element of space and soared into the sky, traversing with the speed of wind or thought. All creatures gazed at him in wonder. He regarded the three worlds as one homogenous Brahma and proceeded with concentrated attention. The denizens of heaven rained celestial flowers, and Apsaras and Gandharvas were filled with wonder. The Rishis asked, 'Who is this one that has attained success?' Suka proceeded in silence, his face turned towards the East, and gaze directed towards the sun. The Apsaras, including Urvasi and Purvachitti, were filled with wonder and praised his concentration. Suka cast his eyes on all sides, beheld the entire welkin, and addressed the deities, saying, 'If my sire follows me, return him an answer for me.' All the points of the compass, forests, seas, rivers, and mountains accepted his command and agreed to answer his sire's calls." |
| 434 Bhishma said, "Suka, the regenerate Rishi, cast off faults and attributes, and dwelt in Brahma, blazing like a smokeless fire. Meteors shot, the earth trembled, and loud reports were heard. The sun lost splendor, fire refused to blaze, and lakes and rivers were agitated. Suka pierced through two beautiful summits, rending them in twain. A loud noise arose in heaven, and he was adored by Gandharvas and Rishis. He beheld the celestial stream Mandakini and Apsaras sporting in its waters. His sire Vyasa followed him, filled with affection, and beheld the mountain summit rent in twain. Vyasa lamented, calling out to his son, and Suka answered with the monosyllable 'Bho'. The universe echoed this answer, and Suka attained the highest station. Vyasa sat on the mountain breast, thinking of his son with grief. The Apsaras were agitated, and some hid their nudity. Vyasa understood his son was emancipated, but he himself was not. Mahadeva consoled Vyasa, saying his son had attained the highest end, and his fame would endure. Vyasa beheld a shadowy form of his son and returned, filled with joy. He was told that his son's fame would last as long as the hills and oceans lasted. The great Yogin Vyasa and the celestial Rishi Narada had told this story to me, and I have now told it to you, O chief of Bharata's race. One who hears this sacred history attains the highest end." |
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| 435 Yudhishthira asked Bhishma about the deity to adore for success, heaven, and emancipation. Bhishma replied that the question touches a deep mystery and cannot be answered through argumentation alone. He narrated the discourse between Narada and Narayana, where Narada sought to know the deity worshipped by Narayana and Nara. Narayana explained that the minute, inconceivable, unmanifest, and immobile Soul is the Kshetrajna, transcending the three attributes of Sattwa, Rajas, and Tamas. This Soul is the source of all existent and non-existent things and is adored by Narayana and Nara.Narayana further explained that the Kshetrajna is the ultimate reality, beyond human comprehension. It is the essence of all beings and the source of all creation. The Vedas and all modes of life worship this Soul with devotion. Those who become fully devoted to it attain high ends fraught with felicity. They succeed in entering the Soul and becoming merged in its Self.Bhishma said that this Soul is the highest deity and Pitri, and one should worship it to attain emancipation. The incorporeal denizens of Heaven bow to this Supreme deity, and through Its grace, they attain their desired fruits. The Emancipate, freed from attributes and acts, attain the ultimate end of Kshetrajna, which can be apprehended by Knowledge alone. Bhishma concluded that he had discoursed on this high mystery due to his love for Narada's devotion, and that those who listen to this discourse with devotion would attain the highest end." |
| 436 Bhishma narrated the story of Narada's discourse with Narayana, where Narada sought to know the secrets of the universe. Narayana explained that the denizens of the White Island have no senses, don't eat, and are cleansed from sin. Yudhishthira asked about their origin and the superior end they attain. Bhishma continued the narrative, saying that king Uparichara, a devotee of Narayana, ruled the world righteously and followed the Sattwata ritual. He worshipped Narayana with penances and offered all his possessions to the deity.Seven Rishis, known as Chitra-sikhandins, promulgated a treatise on duties and observances, which was consistent with the four Vedas. They composed the treatise after worshipping Narayana with penances for a thousand celestial years. Narayana was pleased with their work and commanded Saraswati to enter their persons, enabling them to compose the treatise. The treatise was an authority in all worlds, guiding Pravritti and Nivritti.Bhishma elaborated that the treatise consisted of a hundred thousand verses and was sanctified with the syllable Om. Narayana declared that the treatise would be the foremost authority on morality and religion,
and would be accepted by the best of men. Those who adhered to its principles would attain the highest end. |
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| 437 Bhishma further described how the treatise composed by the seven Rishis was promulgated in the three worlds. It contained all the essential principles of religion and morality, guiding men in their conduct. Narayana declared that those who read and follow the treatise with devotion would attain supreme bliss. The treatise was highly revered by all Rishis and deities, and its teachings were considered to be the highest truth.Bhishma narrated that the treatise was recited by Brahma and other deities to propagate its teachings among men. Those who recited the treatise would have their sins forgiven and attain divine grace. The treatise was described as a beacon of light for the righteous, guiding them towards the path of liberation and eternal happiness.Bhishma concluded by emphasizing the importance of adhering to the principles of the treatise. Those who embraced its teachings with devotion and sincerity would achieve the highest spiritual attainment and liberation from the cycle of birth and death. |
| 438 Bhishma described the various types of Yoga and their benefits, explaining that the practice of Yoga leads to self-realization and liberation. He elaborated on the different paths of Yoga, including Karma Yoga, Bhakti Yoga, and Jnana Yoga, and their respective benefits. He emphasized that the highest goal of Yoga is to attain union with the Supreme Being and achieve liberation from the cycle of birth and death.Bhishma further explained that those who practice Yoga with devotion and perseverance would experience spiritual growth and ultimately attain the state of perfect bliss. The teachings of Yoga, as described by Bhishma, are intended to guide individuals towards self-realization and spiritual enlightenment.Bhishma concluded by stressing the importance of following the path of Yoga with sincerity and dedication. Those who adhere to the teachings of Yoga would attain the ultimate goal of liberation and eternal happiness. |
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| 441 "Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti. He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire. With cheerful soul, that foremost of regenerate persons, viz., Narada of restraining speech, bowed unto the great God and adored Him. Unto him whose head was still bent low in veneration, the first of all the deities, who is free from deterioration, said the following words." |
| 442 Janamejaya asked Vaisampayana to explain the significance of the diverse names of Hari, the Supreme Lord. Vaisampayana began to recite the names and their meanings, as explained by Kesava to Phalguna. The names relate to Hari's attributes and acts, and are mentioned in the Vedas, Puranas, and other scriptures. Kesava explained that some names derive from His attributes, while others relate to His acts. He mentioned that He is the Supreme Soul, the universe, and the source of all creatures. He is identifiable with the attributes of Sattwa, Rajas, and Tamas, and is the Soul of those attributes. He is the source of Brahma and Rudra, and the creator and destroyer of the universe.Kesava continued to explain the significance of His names, including Narayana, Aniruddha, and Vishnu. He said that Rudra is His Soul, and that He adores Rudra as a symbol of His own self. He explained that He is the end of all creatures and their sire, and that He pervades the entire universe. He mentioned that He is known as Nara and Narayana, and that He has assumed human form to lighten the burden of the Earth. He concluded by saying that He is the one sole Refuge of all men, and that His names are productive of boons to those who utter them. |
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| 443 Krishna replied, "I will recount an ancient story. When four thousand celestial Yugas elapse, the universe dissolves, and all creatures vanish, leaving an infinite expanse of water. This state represents the unmanifest Brahman. From this, the eternal and immutable Hari, embodying omnipotence and omniscience, emerges. Hari creates Brahma, who, desiring to create beings, causes Agni and Shoma to spring from his eyes. The Brahmanas originated from Shoma, while the Kshatriyas originated from Agni. Brahmanas, endowed with greater energy, perform sacrifices that strengthen the deities. Agni is the Hotri, the performer of sacrifices, and Brahmanas, equated with Agni, uphold the universe through their rituals.Surya and Chandramas are Narayana's eyes, invigorating and warming the universe. They are considered the joy (Harsha) of the universe, leading to Narayana being called Hrishikesa. Brahmanas, embodying Agni and Shoma, sustain the universe, and their rituals ensure its balance. Hence, the harmony between Agni and Shoma signifies the interconnectedness of all beings and the divine order maintained through sacrifices and duties." |
| 444 Saunaka asked Sauti about the narrative of Narayana, which is more fruitful than visiting sacred retreats or performing ablutions in sacred waters. Sauti explained that Narada, after beholding Narayana, proceeded to the retreat of Vadari to meet Nara and Narayana, who were engaged in severe austerities. Janamejaya asked Vyasa about Narada's journey and his conversation with Nara and Narayana. Vyasa began to recite the narrative, describing Narada's arrival at Vadari and his meeting with the two Rishis, who were adorned with beautiful whirls on their chests and had matted locks on their heads. Narada was filled with joy and reverence, and the two Rishis received him with hospitality. They asked Narada if he had seen the Paramatma in White Island, and Narada described his experience, saying that he had seen the immutable Being who is the source of all worlds and deities. Nara and Narayana said that they were born in the race of Dharma and were endued with forms displayed before the senses. They discussed their devotion to the Supreme Lord and their observance of a superior vow, which is the embodiment of holiness. |
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| 445 Nara and Narayana praised Narada for beholding Narayana, a feat even Brahma couldn't achieve. They explained that Narayana is the unmanifest origin of the universe, and his attributes manifest in various forms. Forgiveness comes from him and is attached to the Earth. Rasa (Taste) comes from him and is attached to water. Heat and Light come from him and are attached to the sun. Touch comes from him and is attached to the wind. Sound comes from him and is attached to space. Mind comes from him and is attached to Chandramas. They described the path of the emancipated, who pass through Aditya and become one with Narayana. Only those who are stainless and devoted to the Supreme Deity can achieve this. Nara and Narayana revealed that they were born in the house of Dharma and were undergoing penances to benefit the manifestations of the Supreme Deity. They knew of Narada's resolution and praised his devotion to Narayana. Narada joined his hands in reverence and became devoted to Narayana, reciting sacred Mantras and worshipping the Supreme Deity for a thousand years. |
| 446 Vaisampayana said, Narada, while residing in Nara and Narayana's retreat, performed rites in honor of the deities and Pitris. Nara asked him, "Whom are you worshipping and what fruits do you desire?" Narada replied, "I am worshipping Vishnu, the eternal Supreme Soul, as instructed by you. I am performing these rites for Narayana's sake, as he is the father, mother, and grandfather of all creatures." Nara and Narayana explained that the Pitris were created by Vishnu, who assumed the form of a boar and raised the Earth from the primordial waters. He created the Pitris by dedicating three balls of mud, shaken from his tusk, to himself. Vishnu declared, "I am the Creator of the worlds. I am resolved to create those that are to be called Pitris." He established the rules of conduct for the denizens of the three worlds and declared that the three balls of mud would be known as Pitris. Narada was informed that the Pitris receive worship offered by all, and those who perform sacrifices in their honor are actually adoring and sacrificing unto Vishnu himself. |
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| 447 Vaisampayana said, Narada became devoted to Narayana after hearing Nara and Narayana's words. He resided in their retreat for 1000 years, beheld Hari, and heard the discourse on Narayana. He then returned to his own retreat, sanctified and cleansed of sins. Nara and Narayana continued their austerities in Vadari. Vy
asa narrated that once Narada was engaged in worshiping the Supreme Deity in his own retreat, Vishnu appeared before him. Vishnu was of a reddish hue, and Narada was overwhelmed by His appearance. Vishnu told Narada that he was gratified with his devotion and would grant him a boon. Narada expressed his desire to have the Supreme Deity's vision continuously and wished to hear His praises eternally. Vishnu granted Narada's request and blessed him with the ability to spread the glories of Narayana to all creatures. He instructed Narada to practice the meditation of Narayana, praising Him with hymns and mantras. Vishnu assured Narada that he would remain ever dear to Him. |
| 448 Vaisampayana said, Narada, having received Vishnu's blessings, continued to worship Him with devotion. He travelled across the worlds, spreading the glories of Narayana and recounting His deeds. He met various beings and taught them the principles of devotion and righteousness. Narada's travels took him to many realms, including the abode of the Devas, where he shared the divine knowledge he had received from Vishnu. He visited different sages and ascetics, enlightening them about Narayana's supreme nature. He described Narayana's actions and the path to liberation, emphasizing the importance of devotion and righteous conduct. Narada's teachings were well received, and he continued his mission with unwavering faith in the Supreme Deity. |
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| 451 Janamejaya asked about the number of Purushas and their source. Vaisampayana explained that the Sankhya and Yoga systems propose multiple Purushas, but ultimately, there is only one supreme Purusha. He bowed to his preceptor Vyasa and began to expound on the speculation of Purusha, which is identical with Rita and Truth. Vaisampayana cited the discourse between Brahma and Mahadeva, where Brahma explained that he was meditating on the one universal Purusha of infinite proportions. Mahadeva was curious about this Purusha, and Brahma explained that while many Purushas exist, the one supreme Purusha transcends all and is invisible. The many Purushas have this one Purusha as their basis, and if they divest themselves of attributes, they can enter into the supreme Purusha, who is eternal and above all attributes.Vaisampayana continued, "Brahma said, 'That one Purusha is the source of all things. He is the universe itself, and all the innumerable Purushas have sprung from him.'" |
| 452 Brahma explained that the supreme Purusha is eternal, immutable, and immeasurable, pervading all things. He cannot be seen with the physical eyes, but only with the aid of knowledge. Though dwelling in bodies, He is not touched by their actions. He is the inner soul, the all-seeing Witness, and the universe is His display. Brahma described the Purusha as the one soul, the supreme soul, and the universal soul, divested of attributes. He is Narayana, unaffected by the fruits of acts. The acting soul is different, engaged in acts, but can attain emancipation and identify with the supreme soul.Brahma elaborated that the supreme Purusha is the abode of all ordinances, the highest object of knowledge, and the knower and object to be known. He is the creator, the prime ordinance, and the effulgence of the supreme soul. Brahma and the universe emerged from Him, and all deities and Rishis dedicate their sacrificial offerings to Him. He is the one who creates, sustains, and destroys the universe, and His power is beyond human comprehension.Brahma further explained that the supreme Purusha is beyond human intellect and is known only through the Vedas and the Sankhya and Yoga philosophies. He is the one who is beyond all dualities and is the ultimate reality. Brahma's words were meant to enlighten Mahadeva about the supreme Purusha, and through Mahadeva, all beings may understand the ultimate truth. |
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| 453 Sauti said that Vaisampayana explained the glory of Narayana to king Janamejaya and then discoursed on another topic. Vaisampayana recited a conversation between Yudhishthira and Bhishma, where Yudhishthira asked about the foremost duties of persons belonging to different modes of life. Bhishma replied that duties well performed can lead to heaven and the fruit of Truth. He then told a story about a conversation between Narada and Indra, where Narada, a celestial Rishi with ascetic success, roamed the universe witnessing all things. Indra asked Narada to share a wonderful incident, and Narada began to recite an extensive history.Bhishma continued, saying that Narada's story was about the duties of persons in different modes of life, and how well-performed duties can lead to great rewards. Narada told Indra about the wonderful things he had seen and heard, and the duties that lead to emancipation. Vaisampayana said he would narrate the story in the same manner as Narada, for the same purpose. The story was meant to enlighten Yudhishthira and the other Pandavas, as well as Krishna, about the duties of different modes of life.Bhishma's narration was a way of passing on the knowledge and wisdom of the ancients, and Vaisampayana's retelling of the story was a way of sharing that wisdom with king Janamejaya and others. The story was a way of conveying the importance of performing one's duties well, and the rewards that come from doing so. By sharing the story, Vaisampayana was able to teach king Janamejaya and others about the value of duty and the path to emancipation. |
| 454 Bhishma told the story of a Brahmana who lived in the town of Mahapadma, on the southern side of the river Ganga. The Brahmana was born in the race of Atri and was endued with amiability. He was a master of his senses, contented, and devoted to penances and the study of the Vedas. He had many children and spouses and was respected by all good men. However, he was troubled by doubts about which path to follow. He wanted to know which duties would lead to his benefit and which ones he should follow.The Brahmana met a guest, another Brahmana of concentrated soul, and shared his thoughts with him. The guest was also confused about the topic, but he shared his own thoughts and observations. He said that there are many doors to heaven and many ways to attain emancipation. Some people attain heaven through sacrifices, others through the forest mode of life, and others through the domestic mode of life. Some rely on the duties of kings, while others practice self-restraint or devote themselves to the study of the Vedas.The guest explained that he had seen people attain heaven through various means, such as dutiful obedience to preceptors and seniors, compassion, truth, and even battle. He had also seen people slain by men of wickedness, but their souls had become honoured denizens of heaven. The guest was troubled by the Brahmana's question, and his understanding was clouded like a fleecy cloud before the wind.Bhishma continued, saying that the guest's words were sweet and melodious, and they sparked a thoughtful conversation about the nature of duty and emancipation. The two Brahmanas engaged in a discussion that was rooted in intelligence and reason, seeking to understand the best path to follow. |
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| 455 The guest continued, "I shall instruct you, O Brahmana, on the path to follow. I have heard from my preceptor that in the city of Naimisha, a grand sacrifice was performed by the deities. A mighty Naga, Padmanabha, dwells there, gratifying all creatures in thought, word, and deed. He protects the righteous and chastises the wicked, using the quadruple policy. You should go to him and ask your questions. He will show you the highest religion. Padmanabha is fond of guests, intelligent, and well-versed in scriptures. He is virtuous, observant of duties, devoted to Vedic studies, and performs sacrifices. He is truthful, kind, and self-controlled, eating only after feeding his guests and attendants. He knows what is beneficial and censurable, and never acts with hostility. His family is pure and stainless, like the water of a lake in the Ganges. Go to him, and he will guide you." |
| 456 The host replied, "Your words have brought me great comfort, like a heavy load being lifted off my head. It's like a weary traveler finding a bed, a thirsty person finding cool water, or a hungry person savoring delicious food. Your words have filled me with joy, and I will do as you have commanded. Please stay with me tonight and rest, and we can continue our conversation about the duties of renunciation. Let us pass the night happily, engaged in cheerful discussion."Bhishma continued, "The guest and host passed a pleasant night, conversing about the fourth mode of life, Sannyasa. The night flew by like day, and when morning came, the host worshipped his guest and bid him farewell. The Brahmana, resolved to achieve his purpose, took leave of his family and set out for the abode of the Naga, his heart steadfastly directed towards it." |
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| 457 Bhishma said, "The Brahmana arrived at an ascetic's retreat and enquired about the Naga, whose reputation for virtue and wisdom had drawn him to this distant place. Instructed by the ascetic, he continued his journey, passing through many delightful forests and lakes and sacred waters. At last, he arrived at the house of the Naga, his heart filled with anticipation and reverence."Entering the house, he proclaimed himself, saying, 'I am a Brahmana, come as a guest!' The Naga's chaste wife, devoted to the duties of hospitality, welcomed him with
appropriate respect, offering him water and other necessities. She then informed the Naga of the Brahmana's arrival. The Naga received the Brahmana warmly, in accordance with the laws of hospitality and righteousness. The Brahmana was offered a seat, and they soon engaged in conversation about the Brahmana's quest for knowledge and understanding. The Naga, skilled in the art of discourse, began to elucidate the nature of righteousness and the duties one should follow." |
| 458 Bhishma continued, "The Brahmana, having been welcomed and seated, presented his questions to the Naga, seeking answers on the best course of action and the path to righteousness. The Naga, skilled in the Vedic lore and versed in the principles of Dharma, listened attentively. He explained that the path to righteousness and liberation is found in performing one's duties with sincerity and devotion, adhering to the principles of truth and justice. The Brahmana listened with great respect, eager to learn from the Naga's wisdom. The Naga's teachings were profound and enlightening, guiding the Brahmana on the path of righteousness and duty, as well as the principles of renunciation and asceticism. The discourse continued for a long time, with the Brahmana gaining valuable insights into the nature of duty and righteousness." |
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| 459 Bhishma narrated that the Naga expounded on various paths and duties, explaining how each individual must follow their dharma according to their station in life. The Naga spoke of the four principal duties: the pursuit of knowledge, the practice of penance, the performance of sacrifices, and the observance of righteous conduct. He emphasized that the ultimate goal is to attain liberation by transcending the cycle of birth and death, and this can be achieved through devotion and adherence to one's dharma.The Naga also discussed the different modes of life, including the householder's life, the forest-dweller's life, and the ascetic's life, each with its own set of duties and responsibilities. He highlighted the importance of fulfilling one's duties with dedication and the benefits that come from doing so. The Brahmana, deeply impressed by the Naga's teachings, expressed his gratitude and resolved to follow the path outlined by the Naga. |
| 460 Bhishma concluded the narrative by saying that the Brahmana, after receiving the Naga's teachings, was filled with a sense of purpose and clarity. He thanked the Naga for his guidance and wisdom and promised to follow the path of righteousness. The Brahmana returned to his home, transformed by the experience, and began to practice the duties and principles taught by the Naga. His life became a model of virtue and righteousness, and he achieved the desired goal of liberation.Bhishma emphasized that the teachings of the Naga were profound and applicable to all individuals seeking to live a righteous life. By following one's dharma and adhering to the principles of truth and justice, one can attain the ultimate goal of liberation and fulfillment. The story of the Brahmana and the Naga serves as a reminder of the importance of seeking knowledge and wisdom in the pursuit of righteousness and the path to liberation. |
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| 461 Bhishma said, "The Naga chief proceeded to meet the Brahmana, wondering what business he had. He greeted the Brahmana peacefully and asked his purpose. The Brahmana, Dharmaranya, said he had come to see Naga Padmanabha and had been waiting, reciting Vedas and engaged in Yoga. The Naga revealed himself and offered to help, praising the Brahmana's piety and devotion to the good of all.The Brahmana expressed his desire to attain the Supreme Soul, beyond attachment and detachment. He asked the Naga to answer a question before revealing his true purpose. The Naga, shining with merit and fame, agreed to help. The Brahmana's words were sweet, and the Naga was willing to assist, having been purchased by the Brahmana's merits. The stage was set for a meaningful conversation between the two. |
| 462 The Brahmana asked the Naga to describe the wonders he had seen while dragging the sun's chariot. The Naga replied that the sun is the refuge of many wonders, and all creatures flow from it. He described how the wind and rain are created from the sun's rays, and how the Supreme Soul resides within the solar disc. He mentioned that the sun has a dark ray that transforms into clouds and pours rain, and that it drinks up the rain for eight months and pours it down again in the rainy season.The Naga then described a remarkable sight he had seen: a being of equal effulgence to the sun, who came towards the sun, rending the firmament, and merged into the sun's disc. The being's rays resembled the blazing effulgence of libations of clarified butter poured into the sacrificial fire. His form was indescribable, and his energy and splendor were so great that he could not be looked at. The Naga and the other beings were confounded, unable to distinguish which was the original sun and which was the newcomer.They asked the sun, "Who is this being that has mixed himself with thee and become thy second self?" The sun's response was awaited with great curiosity, as the Naga's description had sparked a deep sense of wonder and awe. The Brahmana listened intently, eager to hear the sun's reply and learn more about this mysterious being. |
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| 463 Surya said, "The Being who merged into my disc is not a god, Asura, or Naga, but a Brahmana who attained heaven through the Unccha vow. He subsisted on fruits, roots, and leaves, sometimes water, and sometimes air, with a concentrated soul. He pleased Mahadeva with constant recitation of the Samhitas and performed acts leading to heaven. Through his merits, he attained heaven without wealth or desire. Devoted to all creatures' welfare, he observed the Unccha vow, surpassing deities, Gandharvas, Asuras, and Nagas. His success is an excellent end, and such was the wonderful incident I beheld. That Brahmana, crowned with success by the Unccha vow, still goes around the Earth, staying in my disc! His devotion and ascetic success earned him an extraordinary end, and he continues to exist in my radiance." |
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