2 Anusasanika 133 822 11:25
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| 37 Yudhishthira asked Bhishma about the best person to give gifts to: a stranger, a familiar person, or one who comes from a distance. Bhishma replied that all are equal, but the eligibility of the recipient depends on their character and circumstances. The gift should not cause harm to the giver or their dependents. Bhishma advised examining the person's qualities, such as learning, absence of malice, truthfulness, and modesty, before making a gift. A worthy recipient should possess qualities like self-restraint, tranquility, and sincerity. Bhishma also described unworthy recipients, including those who deny the authority of the Vedas, are vain of their learning, or seek to disprove morality and religion. He emphasized the importance of attending to duties and practices that support society and benefit oneself, and paying off debts to the deities, Rishis, Pitris, Brahmanas, and guests. |
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| 38 Yudhishthira asked Bhishma about the disposition of women, citing their reputation as the root of all evil. Bhishma shared a story where the celestial Rishi Narada asked the Apsara Panchachuda to discuss the nature of women. Panchachuda hesitated, but eventually agreed, saying that women are prone to transgress boundaries and cultivate sinful relationships, even if they have loving husbands. She attributed this to their natural impatience and desire for new companions. Panchachuda described women as restless, unable to be restrained, and never satisfied with men. She compared them to fire, ocean, and the destroyer, saying they are capable of consuming everything. Bhishma concluded that women's nature is complex and difficult to understand, and that their faults are inherent to their creation. |
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| 41 Bhishma tells Yudhishthira about Indra's attempt to seduce Ruchi, the wife of Devasarman, while her husband was away performing a sacrifice. Indra, disguised as a handsome man, entered the ascetic's asylum, but Vipula, Devasarman's disciple, had used his yoga powers to enter Ruchi's body and protect her. Although Ruchi was tempted by Indra's appearance, Vipula's powers prevented her from responding. Indra tried to persuade her, but Vipula eventually revealed himself and scolded Indra for his wicked ways. Vipula reminded Indra of a previous curse that had left his body covered in sex-marks, which had been converted into eyes by the Rishi's compassion. Vipula warned Indra not to attempt such actions again and threatened to burn him to ashes if he did. Indra, ashamed, made himself invisible and fled. When Devasarman returned, Vipula told him everything, and Devasarman was highly gratified with his disciple's conduct and devotion. He granted Vipula a boon, ensuring that he would never swerve from righteousness. |
| 42 Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. After accomplishing this feat, Vipula practiced severe penances and became proud of his ascetic merit. He wandered the earth, regarded by all as famous for his deeds. Later, Vipula's preceptor asked him to fetch some celestial flowers for his sister-in-law. Vipula obtained the flowers, but on his way back, he encountered two couples disputing and taking oaths, referencing Vipula's end in the next world as the most painful. This distressed Vipula, who began to reflect on his past actions, wondering what sin he had committed to deserve such a fate. He remembered that he had not told his preceptor the truth about how he had protected his wife from Indra. Feeling anxious, Vipula finally returned to the city of Champa and gave the flowers to his preceptor, worshiping him in due form. |
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| 43 Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. Devasarman, the preceptor, reveals that he knows about Vipula's actions and that the Day, Night, and Seasons are aware of Vipula's transgression. Vipula had not told his preceptor the whole truth, but Devasarman is not angry, as Vipula's intention was to protect his wife. Devasarman explains that women are fierce and unpredictable, like Atharvan incantations, and that men should not be too attached to them. He praises Vipula for his actions and says that he will go to heaven. Bhishma concludes that women should be protected from temptations, and that only Vipula has succeeded in doing so. Devasarman also notes that women are the mothers of the universe and uphold the earth with all its waters and forests. However, sinful women can be identified by indications on their bodies and can be destructive to their families. Bhishma advises Yudhishthira to be cautious and not be too attached to women, as they can lead to destruction. The story highlights Vipula's bravery and loyalty in protecting his preceptor's wife and serves as a lesson for men on how to treat women. Devasarman's words of wisdom emphasize the importance of reason and self-control in relationships with women. Bhishma's narration of the story aims to guide Yudhishthira in his own life and decisions. |
| 44 Yudhishthira asks Bhishma about the best way to bestow a daughter in marriage, and Bhishma explains that a girl should be given to a worthy bridegroom after considering his conduct, learning, birth, and actions. He describes different types of marriage, including Brahma, Kshatra, Gandharva, Asura, and Rakshasa. Bhishma advises that a girl should not be given to someone she does not like, and that the father of the girl should not accept a dowry. He also says that a girl who has reached puberty and has not been married should wait for three years before seeking a husband herself. Bhishma then discusses the importance of considering the eligibility of the bridegroom and the consent of the girl's kinsmen. He says that the engagement made by the girl's kinsmen is binding, but the engagement made by the wedder and wedded with the aid of Mantras is more sacred. Bhishma also notes that the gift of a dowry does not create the status of wife, and that the bestowal of a daughter should be done with due rites and consideration of the bridegroom's eligibility. |
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| 45 Yudhishthira asks Bhishma about the rights of a daughter's son and the inheritance of wealth. Bhishma explains that a daughter is like a son and should inherit her father's wealth. He cites the example of King Janaka's grandson, Sukratu, who declared that women are not competent to enjoy freedom and that the righteous should follow the path laid down in the scriptures. Bhishma also explains that the son and daughter's son have equal rights to inheritance, and that a daughter's son can offer pindas to his maternal grandfather. However, if a daughter is sold by her father, her sons do not have the same rights. Bhishma also discusses the different forms of marriage, including the Asura form, where the father accepts a dowry, and the Arsha form, where a gift is given but not considered a dowry. He emphasizes that selling one's own child or accepting a dowry for livelihood is a sinful act and leads to hell. |
| 46 Bhishma quotes Daksha, son of Prachetas, saying that a maiden who is not sold for a dowry should be treated with respect and kindness. He emphasizes the importance of honoring women, citing Mann's words that women are weak and should be protected. Bhishma says that women deserve to be worshipped and that the righteousness of men depends on them. He notes that women are the cause of all pleasures and enjoyments and are necessary for the needs of society. Bhishma also quotes a princess of the house of Janaka, who says that women have no sacrifices or Sraddhas to perform, but their duty is to serve their husbands with reverence. He emphasizes that women should be protected and cherished, as they are the goddess of prosperity. |
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| 47 Yudhishthira asks Bhishma about the rules of inheritance for Brahmanas and other orders. Bhishma explains that a Brahmana can take four wives, but the son of a Sudra wife is not entitled to inherit property. The son of a Brahmana wife takes four shares, the son of a Kshatriya wife takes three, and the son of a Vaisya wife takes two. The son of a Sudra wife takes one share, but only if given by the father. Bhishma also explains the rules for Kshatriyas and Vaisyas, stating that the son of a wife from the same order takes a larger share. The eldest son takes an additional share, and younger sons take smaller shares. Yudhishthira asks about the rules for other orders, and Bhishma explains that the son of a spouse from the same order shares equally, with the eldest son taking an additional share. Bhishma cites the law of inheritance declared by the Self-born and the Rishi Kasyapa, emphasizing that spouses from the same order are regarded as the first. |
| 48 Yudhishthira asks Bhishma about the duties of persons born in mixed classes. Bhishma explains that intermixture of orders occurs due to wealth, lust, or ignorance, and results in inferior status. He describes the various mixed castes, their occupations, and duties. Bhishma notes that the scriptures only lay down duties for the four principal orders, and those outside these orders need not fear their actions. Bhishma describes the mixed castes, including Suta, Vaidehaka, Chandala, and others, and their occupations, such as reciting eulogies, guarding women's privacy, and executing criminals. He notes that these castes are outside the pale of the four pure orders and are often regarded as wretched. Bhishma advises that persons of mixed castes can achieve success by assisting kine and Brahmanas, practicing virtues, and preserving others.
He also quotes the Dharmashastra that describes the duties of persons born in mixed castes. |
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| 49 Yudhishthira asks Bhishma about the best way to treat Brahmanas, and Bhishma explains that the Brahmanas are to be honored, served, and protected. He discusses the importance of giving alms to Brahmanas, and the consequences of failing to do so. Bhishma describes the Brahmanas as the embodiment of truth and righteousness, and emphasizes their role in maintaining the sacred traditions. He discusses the different types of Brahmanas and their respective duties, including the student, householder, hermit, and ascetic. Bhishma advises that Brahmanas should be given respect and reverence, and that their needs should be met with generosity and compassion. He also mentions the duties of other orders, such as Kshatriyas, Vaisyas, and Sudras, and their roles in society. |
| 50 Yudhishthira asks Bhishma about the rules of conduct for Brahmanas and other orders. Bhishma explains that Brahmanas should always perform their duties and adhere to the principles of truth and righteousness. He describes the duties of Brahmanas, including studying the Vedas, performing sacrifices, and living a life of purity. Bhishma also discusses the importance of adhering to the code of conduct for other orders, such as Kshatriyas, Vaisyas, and Sudras, and their respective duties in society. He emphasizes that all orders should work together harmoniously, and that those who follow the principles of righteousness and truth will attain happiness and liberation. Bhishma concludes by stating that the righteous person who performs their duties sincerely will achieve success and fulfillment in life. |
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| 51 King Nahusha, accompanied by his ministers and priest, finds Rishi Chyavana enmeshed in a net with fish. Chyavana, a powerful ascetic, had been living in the water for twelve years, inspiring trust in all creatures. The fishermen, realizing their mistake, beg for forgiveness and ask how they can make it right. Chyavana asks to be sold with the fish, showing compassion for the creatures with whom he has lived. Nahusha offers to pay their price, but Chyavana says he cannot be purchased with coins or even half of Nahusha's kingdom. An ascetic suggests that a cow is the proper price for Chyavana, as Brahmanas and cows are invaluable. Nahusha agrees, and Chyavana is pleased, saying that kine are the root of prosperity and the best food for the deities. He praises the glory and superiority of kine, saying they are like fire in energy and form. The Nishadas ask Chyavana to show them grace, and he grants them a boon, sending them to heaven with the fish. Nahusha is filled with wonder and accepts a boon from the Rishis, who then return to their retreats. |
| 52 Yudhishthira asks Bhishma about the birth of Rama, son of Jamadagni, and how he became a Kshatriya despite being born to a Brahmana family. Bhishma explains that Chyavana, a descendant of Bhrigu, had a vision of a stain affecting his race and desired to consume the race of Kusika, from which the stain would come. Chyavana went to King Kusika and asked to reside with him for a time. The king, aware of the ascetic's power, agreed and served him with humility. Chyavana asked the king and his wife to serve him without scruples, and they agreed. Chyavana then slept for 21 days, during which the king and queen tended to him without food or sleep. After rising, Chyavana disappeared, leaving the king and queen grief-stricken. Bhishma continues the story, explaining that Chyavana's actions were a test of the king's devotion and that the stain on his race was a result of a descendant becoming a Kshatriya. |
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| 53 Yudhishthira asks what the king and queen did after the Rishi disappeared. Bhishma explains that they returned to their palace, still devoted to the Rishi. When they saw him again, they continued to serve him, even when he seemed to be testing their devotion. The Rishi asked them to rub his body with oil and then disappeared again, only to reappear on a throne. He then asked them to bring him food, which they did, despite their own hunger and fatigue. The Rishi set the food on fire and disappeared again. The king and queen remained unmoved and continued to serve him, even when he asked them to yoke themselves to a car and bear him through the city. Despite being struck with a goad, they showed no signs of agitation. The Rishi eventually gave them a boon, restoring their youth and beauty. He told them to return the next day, and they did, finding him in a beautiful retreat by the Ganga. |
| 54 Bhishma continues the story, describing how King Kusika and his wife approached the Rishi's residence, a golden mansion with gemstone columns, surrounded by beautiful gardens and lakes. They saw various wonders, including talking parrots and Apsaras, and heard melodious music and the sound of geese. The king wondered if he had attained heaven or was dreaming. He saw the Rishi lying on a bed, but he disappeared and reappeared seated on a mat, reciting mantras. The king and queen were amazed and delighted by the sights, which soon disappeared, leaving only the bank of the Ganga. The king reflected on the power of penances and the puissance of the Rishi, who could create worlds and attain emancipation. The Rishi, aware of the king's thoughts, called him over and offered to grant a boon. The king asked the Rishi to expound on some doubts in his mind, and the Rishi agreed. |
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| 57 Yudhishthira expresses grief and guilt over the deaths of many kings and kinsmen in the war. He is filled with remorse and wants to atone for his actions. Bhishma advises him on the rewards of penances, gifts, and good deeds, which lead to heaven, wealth, knowledge, health, prosperity, and freedom from disease. He lists various acts of charity and their corresponding rewards in the afterlife, such as giving away cows, gold, land, food, and other articles. Bhishma explains that these acts can lead to residence in heaven, acquisition of wealth and knowledge, and attainment of personal beauty and freedom from disease. He encourages Yudhishthira to lead a householder's life and perform good deeds to attain a high end. Yudhishthira accepts his words and advises his brothers to do the same. The Pandavas, including Draupadi, applaud Yudhishthira's decision and agree to follow his lead. Bhishma's advice helps Yudhishthira to reconcile his guilt and find a path towards redemption. |
| 58 Yudhishthira asks Bhishma about the rewards of planting trees and digging tanks. Bhishma explains that digging a tank is a noble act that contributes to the well-being of all creatures and leads to fame, righteousness, wealth, and pleasure. A tank is a refuge for humans, deities, and animals, and its excavation is considered a great virtue. The wise have said that the excavation of a tank is equivalent to performing various sacrifices, such as the Agnihotra and horse-sacrifice. Bhishma also extols the virtues of planting trees, which provide shade, flowers, fruits, and shelter to all beings. Trees are considered the children of the planter and rescue them in the next world. Bhishma advises Yudhishthira to plant trees and dig tanks to achieve his own good and attain heaven. |
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| 59 Yudhishthira asks Bhishma about the most distinguished gift, and Bhishma replies that the best gift is one that follows the giver into the next world. He explains that such gifts include showing love and kindness to all creatures, and making gifts without expectation of reward. Bhishma advises Yudhishthira to make gifts to righteous persons, especially Brahmanas, who are endued with learning and vows. He emphasizes that such gifts rescue the giver from sin and lead to heaven.Bhishma also explains that gifts given to Brahmanas are particularly
auspicious and lead to great rewards in the afterlife. The giver should make gifts with sincerity and without expectation of return. He lists various gifts, including cows, gold, and land, and explains their significance. The act of giving should be accompanied by respect and reverence towards the recipient. |
| 60 Yudhishthira asks Bhishma about the meaning of the words spoken by the Rishis and the various rewards associated with them. Bhishma explains that the words of the Rishis are eternal and possess great power. They bestow various rewards, including wealth, prosperity, and spiritual merit. The Rishis are revered for their wisdom and the ability to convey the essence of dharma through their words. Bhishma describes how the words of the Rishis can guide one towards righteousness, happiness, and liberation. He emphasizes the importance of listening to and following the teachings of the Rishis to attain spiritual progress and fulfillment. |
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| 61 Yudhishthira asks Bhishma about the rewards of gifts and sacrifices. Bhishma explains that a Kshatriya's fierceness is cleansed by sacrifices and gifts, which are highly meritorious. Gifts should be made to righteous Brahmanas who are conversant with the Vedas and possess excellent conduct. Such gifts are productive of great merit and lead to prosperity. Bhishma advises Yudhishthira to support Brahmanas with gifts of food, kine, and other articles, and to protect them and their means of support. He warns that a king who plunders his kingdom and performs sacrifices with extorted wealth is not applauded by the righteous. Sacrifices should be performed with willing offerings from prosperous subjects. Bhishma also emphasizes the importance of protecting the weak and the helpless, and of not taking wealth from those who are suffering. |
| 62 Yudhishthira asks Bhishma about the best gift to give. Bhishma replies that the gift of earth is the foremost, as it is immovable and indestructible, and yields all the best things. The giver of earth grows in prosperity and is born as a man and lord of earth in the next life. Earth is prosperity's self and makes the giver her lord. The gift of earth cleanses and sanctifies the giver and taker. The righteous accept only gifts of earth from kings who are sinful. The gift of earth is desirable and obtains a kingdom for the giver. The man who makes a gift of earth gives away all and acquires great fame. The learned doubt the merit of other acts, but not of a gift of earth. The gift of earth is a high expiation and rescues ten generations of the paternal and maternal races. Those who make gifts of earth shine like suns and their wishes become crowned with fruition.Bhishma continues, "A king who makes a gift of earth with due rites unto a deserving Brahmana, obtains a kingdom and is much honored by the denizens of heaven. The merit of a gift of earth increases every time the earth bears crops. A king who makes a gift of earth is washed of every sin and is pure and approved by the righteous. In this world, he is highly honored and applauded by all righteous men. A gift of earth is a high expiation for the sin of those who betake themselves to Atharvan rites for doing injuries to others. The earth is the original source of all creatures and has been said to be the constituent essence of all living things. There is no element that can compare with earth, and a gift of earth is the foremost of all gifts." |
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| 63 Yudhishthira asks Bhishma what gifts a king should make to Brahmanas. Bhishma recounts his conversation with Narada, who said that food is the best gift, as it is the source of energy and strength. The deities and Rishis applaud gifts of food, and it is the cause of prosperity in this world and the next. Gifts of food to Brahmanas and mendicants are especially meritorious, and even gifts to Chandala or dogs are not lost. A gift of food made to a Brahmana becomes inexhaustible, while one made to a Sudra produces great merit. The Brahmana is a great being, entitled to the first portion of every food, and a house where Brahmanas are fed and honored increases in prosperity. Gifts of food produce immediate happiness and merit, while other gifts produce unseen fruits. Food is the origin of all creatures, and religion and wealth flow from it. The wise should make gifts of food, which increase strength, energy, fame, and achievements. Bhishma encourages Yudhishthira to make gifts of food to attain heaven. |
| 64 Yudhishthira asks Bhishma about the conjunction of planets and stars in relation to making gifts. Bhishma recounts a discourse between Devaki and Narada, who says that gifts made under specific constellations can bring great happiness, prosperity, and merit. For example, making a gift of Payasa mixed with ghee under the constellation Krittika can bring regions of great happiness, while making a gift of a cow with a calf under Somadaivata can bring a person to a region of great felicity in heaven. Making gifts under various constellations can also bring personal beauty, fame, freedom from fear, and great affluence. Narada lists various gifts and their corresponding constellations, including gold under Pushya, silver under Aslesha, and food under Punarvasu. He also notes that making gifts under certain constellations can bring inexhaustible merit and rescue one from hell and calamity. Bhishma encourages Yudhishthira to make gifts according to these principles to attain great happiness and prosperity. |
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| 65 Bhishma cites Atri, son of Brahman, who says that gifts of gold are equivalent to gifts of everything. King Harischandra and Manu also praise gifts of gold, drink, and ghee, which bring long life, merit, and sin-cleansing. Atri notes that a well or tank that quenches the thirst of many is especially meritorious, rescuing one's entire race from hell and sin. Ghee is also highly praised, gratifying various deities and possessing medicinal virtues. Gifts of ghee bring happiness, fame, and prosperity, and protect one from calamity. Other gifts, such as Payasa, water, firewood, and umbrellas, also bring various rewards, including beauty, prosperity, and victory. The gift of a car is considered the best, freeing one from difficulties and impediments. Bhishma encourages Yudhishthira to make these gifts to attain their corresponding rewards. |
| 66 Yudhishthira asks Bhishma about the merits of giving sandals, sesame, land, kine, and food to Brahmanas. Bhishma explains that these gifts bring various rewards, including protection from difficulties, prosperity, and inexhaustible merit. He notes that sesame seeds are especially efficacious, as they were created by Brahman and gladden the Pitris. Gifts of land and kine also bring great rewards, including heaven and victory. Bhishma advises that these gifts should be made with reverence and faith, and that the recipient should be a worthy Brahmana. He also notes that the gift of food is superior to all others, as it sustains life and energy. King Rantideva attained heaven by making gifts of food, and the gift of food in the bright fortnight of Kartika brings inexhaustible felicity. |
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| 67 Yudhishthira asks Bhishma about the merits of making gifts of drink, and Bhishma explains that gifts of food and drink are superior to all others. He notes that food is essential for all living creatures, and that the gift of food is a gift of life itself. However, he also says that drink, or water, is equally important, as it is the source of all life and energy. Bhishma explains that all living things, from the gods to animals and humans, rely on water for sustenance. He quotes various authorities, including Lomasa and Manu, to emphasize the importance of gifts of water. Bhishma concludes that making gifts of drink leads to prosperity, fame, long life, and ultimate felicity in heaven. |
| 68 Yudhishthira asks Bhishma about the merits of gifts of sesame, lamps, food, and robes. Bhishma recounts a story where Yama, the ruler of the dead, sends a messenger to bring a Brahmana named Sarmin to him. However, the messenger brings the wrong person, who is also a Brahmana. Yama worships the Brahmana and instructs him to return home and make gifts of sesame, water, and lamps to light dark places. Yama also praises the gift of gems and robes. Bhishma explains that these gifts produce everlasting merit and benefit the Pitris. He notes that the gift of lamps enhances visual power and that the gift of gems confers inexhaustible merit. Bhishma concludes that one should marry and raise offspring on their wedded wives, and that the acquisition of male issue is the foremost of all acquisitions. |
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| 69 Yudhishthira asks Bhishma about the ordinance of gifts, especially regarding the gift of earth. Bhishma explains that only Kshatriyas can make gifts of earth, but all classes can give kine, earth, and knowledge, which are considered equal in merit. He praises kine as the mothers of all creatures
, and notes that the gift of a cow with a calf yields great merit. The gift of earth provides various rewards, including long life and great fame. The merits of gifts of gold, silver, and other valuable items are also discussed. Bhishma emphasizes that gifts should be made with sincerity and faith, and that they should be given to deserving Brahmanas. He also notes that the gift of knowledge leads to eternal glory and benefits both the giver and the receiver. |
| 70 Yudhishthira asks Bhishma about the gifts of food and drink, and Bhishma recounts the story of a king named Mahabhaya who was instructed by a sage to perform a sacrifice with gifts of food and drink. The king followed the sage's advice and made numerous gifts of food and drink, leading to his great prosperity and fame. Bhishma explains that gifts of food and drink are the most meritorious, as they provide sustenance and energy to all living creatures. He emphasizes the importance of making gifts with reverence and faith, and notes that such gifts lead to long life, prosperity, and ultimate felicity. Bhishma concludes that the most meritorious gift is the gift of food, followed by drink, as these provide the foundation for all other gifts and acts of charity. |
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| 71 Nachiketa, the son of Uddalaki, was cursed by his father to meet Yama, the king of the dead. However, Yama was impressed by Nachiketa's courage and showed him the delights of heaven, including rivers of milk and ghee. Yama explained that these delights were reserved for those who make gifts of kine. Nachiketa asked about the qualifications for receiving gifts of kine and the proper way to make such gifts. Yama explained that the gift of kine should be made to a worthy Brahmana, accompanied by other gifts, and that the giver should abstain from food and drink for three days. Yama also explained that the kine given away should be accompanied by their calves and that the giver would enjoy the felicity of heaven for as many years as there are hairs on the animal's body. |
| 72 Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He wants to know about the nature of these regions, their virtues, and how one can go there. He also asks about the merits of giving many or few kine, and how one can become equal to another who has given more or less. Additionally, he inquires about the pre-eminent Dakshina (gift) in the matter of gifts of kine.Bhishma begins to answer, referencing a discourse between Indra and Brahma, saying that the regions of kine are superior to those of heaven, and that those who reside there transcend the prosperity of the denizens of heaven.Yudhishthira's questions show his eagerness to understand the benefits and merits of making gifts of kine, and how one can attain the regions of kine. |
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| 73 The Grandsire describes the regions of kine, where righteous individuals reside, and explains their attributes. He details the merits of making gifts of kine, including the eternal and immutable nature of these regions. The Grandsire also outlines the qualifications for givers and recipients of kine, emphasizing the importance of truth, forgiveness, and compassion. He explains that the merit of making gifts of kine depends on the giver's character, the recipient's worthiness, and the ritual's correctness. The Grandsire also describes the various types of kine that can be given as gifts and the proper times for making such gifts. |
| 74 Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow brings both merit and sin. The Grandsire emphasizes the importance of gold as a Dakshina (gift) in sacrifices and gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree.The text then describes the transmission of this knowledge from the Grandsire to Indra, then to Dasaratha, Rama, Lakshmana, and eventually to Bhishma, who is recounting it to Yudhishthira. The Grandsire concludes that a Brahmana who recites this text daily will obtain regions of inexhaustible felicity. |
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| 75 Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint, as well as the merits of serving one's parents, preceptors, and teachers. Bhishma explains that completing a vow according to scripture leads to eternal regions of felicity. He notes that self-restraint is superior to gift, as it involves subduing desire and anger. Bhishma also describes the rewards for heroes who practice self-restraint, truth, and other virtues, and attaining heaven through righteous acts. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, or celibacy, and the worship of parents and teachers, which leads to a residence in heaven. |
| 76 Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, which lead to eternal felicity. Bhishma explains that the gift of kine is the highest in merit, rescuing the giver's entire race. He recites the ritual for giving away kine, which involves honoring Brahmanas, uttering specific formulas, and residing with the kine in the fold. Bhishma also describes the merits of giving away substitutes for kine, such as gold or cloths, and the rewards for giving actual kine, including residence in heaven and freedom from fear. He notes that the gift of kine should only be imparted to a worthy recipient who is conversant with the ritual. |
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| 77 Yudhishthira asks Bhishma to discourse on the merits of giving away kine. Bhishma explains that giving a cow with a calf, endued with virtues, cleanses one's sins. He warns against giving a cow that is weak, diseased, or vicious, as it leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded for gift-giving. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the history of their creation by Daksha, who created them to provide sustenance for all creatures. The Kapila cows were born with a golden complexion and were the means of support for all worlds. Bhishma explains that the gift of a Kapila cow is considered the most meritorious due to their great energy and unchanged color. |
| 78 Bhishma recounts a conversation between King Saudasa and the priest Vasishtha, who discourses on the sacredness of kine. Vasishtha says that kine are fragrant, the refuge of all creatures, and the source of blessing and prosperity. He notes that anything given to kine is never lost and that they constitute the highest food and the best offering for the deities. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine with their calves, and notes that one should never feel repugnance for the urine and dung of cows. He also advises against eating the flesh of kine and suggests that one should always take the names of kine, bathe using cow dung, and sit on dried cow dung. Vasishtha concludes that one should make libations to the fire using ghee and cause Brahmanas to utter blessings by making presents of ghee. |
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| 79 Vasishtha continues to discourse on the sacredness of kine, noting that they practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wishes, making them the refuge of the world. Vasishtha describes the benefits of giving away cows of different complexions, which lead to honors in various regions, including Brahma, Surya, Soma, Indra, Agni, Yama, Varuna, and others. He notes that giving away a cow with a calf and a vessel for milking, covered with a piece of cloth, leads to felicity in the region of Kuvera. Vasishtha concludes that one who habitually makes gifts of kine proceeds to Heaven, shines in splendor, and is received by celestial damsels who minister to his delight. |
| 80 Vasishtha extols the virtues of kine, noting their connection to ghee and their sacredness. He describes kine as rivers of ghee and eddies of ghee, and expresses his desire to be surrounded by them always. Vasishtha recommends reciting mantras in the morning and evening to be cleansed of sins. He notes that giving away kine leads to prosperity and honors in Heaven, and sanctifies one's race. Vasishtha emphasizes the importance of kine, calling them the mothers of the universe and the refuge of the world. He praises the gift of kine as the most sacred and meritorious, and notes that there is nothing equal to the cow. Vasishtha concludes by saying that he has only recited a portion of the merits of kine, and that there is no refuge higher than kine. |
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| 81 Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects and highly sacred. He notes that kine uphold all creatures with their milk and are capable of cleansing others. Bhishma recounts a discourse between Suka and Vyasa, where Vyasa describes kine as the stay of all creatures, the refuge of all creatures, and the embodiment of merit. Vyasa notes that kine are auspicious, yielders of Havya and Kavya, and possess excellent form and attributes. He describes a region where kine reside, which is adorned with beautiful trees, flowers, and gems. Vyasa advises that one should reverence kine, worship them, and never do them injury. He also recommends reciting certain mantras and performing rituals to attain felicity. |
| 82 Yudhishthira asks Bhishma about the story of how the dung of cows came to be associated with Sri (goddess of wealth and prosperity). Bhishma recounts a conversation between Sri and a herd of kine, where Sri asks to reside with them. The kine, knowing Sri's fickle nature, decline her request, saying they already possess excellent forms and don't need her. Sri persists, saying she will reside in even the most repulsive part of their bodies. The kine, taking pity on her, offer to let her reside in their urine and dung, which they consider sacred. Sri accepts and renders herself invisible. |
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| 83 Bhishma tells Yudhishthira that kine (cows) are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why kine reside in a region higher than the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts. |
| 84 Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold. |
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| 85 Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold. |
| 86 Yudhishthira asks Bhishma about the story of Taraka's destruction. Bhishma tells the story of how the gods and Rishis asked the six Krittikas to rear the child born from Agni's seed, which was cast off by Ganga. The child, Kartikeya, grew in a forest of reeds and was reared by the Krittikas. He was named Skanda and Guha and was endowed with great energy and splendor. The gods and Rishis came to behold him and brought him gifts. As he grew up, Taraka tried to destroy him but failed. Skanda was invested with the command of the celestial forces and eventually slew Taraka with an irresistible dart. With Taraka's destruction, Skanda re-established the chief of the deities in his sovereignty and became the protector of the deities. The story highlights the significance of gold, which is associated with Kartikeya's birth and is considered highly auspicious and meritorious. |
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| 87 Yudhishthira asks Bhishma about the rituals and ordinances of the Sraddha ceremony to honor deceased ancestors. Bhishma explains that the Sraddha is a sacred ritual that brings fame, progeny, and is considered a sacrifice to the Pitris. He notes that everyone should worship the Pitris, and that the ceremony can be performed on any day, but the afternoon of the new moon day is considered the most auspicious. Bhishma then explains the merits and demerits of performing the Sraddha on different lunar days, listing the various benefits and fruits that can be attained, such as beautiful spouses, many children, wealth, and fame. He also notes that some days are not suitable for the Sraddha, and that the dark fortnight is considered better than the lighted one. |
| 88 Yudhishthira asks Bhishma about the offerings that can be made to the Pitris (ancestors) during the Sraddha ceremony, and which ones become inexhaustible. Bhishma explains that different offerings have different durations of gratification for the Pitris, ranging from a month to a year or even twelve years. He lists various offerings, including sesame seeds, rice, barley, fish, meat, and fruits, and their corresponding durations. Bhishma also mentions that some offerings, such as the meat of the rhinoceros, the potherb Kalasaka, and the petals of the Kanchana flower, become inexhaustible if offered on the anniversary of the lunar day on which the ancestors died. He also recites some verses sung by the Pitris, which specify the offerings that should be made under certain circumstances, including the offering of Payasa mixed with ghee. |
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| 89 Bhishma continues to explain the optional Sraddhas that can be performed under different constellations, as first spoken by Yama to king Sasavindu. Each constellation is associated with specific benefits, such as:
- Krittika: performs a sacrifice, ascends to heaven with children
- Rohini: begets children
- Mrigasiras: attains energy
- Ardra: performs fierce deeds
- Punarvasu: succeeds in agriculture
- Pushya: attains growth and advancement
- Aslesha: begets heroic children
- Maghas: attains pre-eminence among kinsmen
- Phalgunis: attains good fortune, many children
- Hasta: attains fruition of wishes
- Chitra: obtains beautiful children
- Swati: makes profit by trade
- Visakha: acquires children
- Anuradha: becomes a king of kings
- Jyeshtha: attains sovereignty
- Mula: attains health
- Ashadha: acquires fame, roves over the world
- Abhijit: attains high knowledge
- Sravana: attains a high end
- Dhanishtha: becomes a ruler
- Satabhisha: attains success as a physician
- Bhadrapada: acquires property, kine
- Revati: acquires wealth in utensils
- Aswini: acquires steeds
- Bharani: attains longevity
By performing the Sraddha under these constellations, king Sasavindu was able to subjugate
his enemies, gain prosperity, and have a long and happy reign. |
| 90 Bhishma elaborates on the importance of making offerings to the Pitris and the consequences of neglecting the Sraddha ceremony. He explains that failure to perform the Sraddha leads to dire consequences, including the curse of the Pitris and adverse effects on one's progeny. Bhishma stresses that those who uphold the Sraddha with devotion attain great merit and eternal bliss. He emphasizes that performing Sraddha on auspicious days, making offerings to the Pitris, and following the prescribed rituals ensures that one's ancestors are honored, and one gains auspicious fruits. The story of king Sasavindu, who performed Sraddhas and made offerings, illustrates how adhering to these practices can lead to prosperity and happiness. Bhishma concludes by reiterating the significance of Sraddha and the benefits that accrue from performing it according to the prescribed rules. |
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| 91 Yudhishthira asks Bhishma about the origin of Sraddha, its essence, and the Muni who conceived it. Bhishma explains that the Sraddha was first conceived by Nimi, a descendant of Atri, who was grief-stricken by the death of his son. Nimi invited Brahmanas and offered them food, and then offered cakes of rice to his dead son. Atri appeared and comforted Nimi, telling him that the rite he had conceived was a sacrifice in honor of the Pitris and had been ordained by the Self-born Brahman. Atri explained the ordinance of Sraddhas, including the deities to be praised and the offerings to be made. He listed the seven Pitris created by the Self-born and the Viswedevas, who are companions of the Pitris. Atri also mentioned the species of paddy and articles that should not be offered at Sraddhas, including certain foods and items associated with impurity. |
| 92 Bhishma continues to explain the origin of Sraddha to Yudhishthira. After Nimi performed the first Sraddha, other Rishis followed his example, but the Pitris soon became afflicted with indigestion due to the abundance of food offered. They sought relief from Soma, who directed them to the Self-born Brahman. The Pitris and deities then approached the Grandsire, who advised them to eat the offerings with Agni, the god of fire. Agni agreed to eat the offerings alongside the Pitris, allowing them to digest the food easily. This is why a share of the offerings is first made to Agni at a Sraddha. The ritual of Sraddha involves offering cakes to the deceased sire, grandsire, and great-grandsire, while uttering specific mantras. Women who are impure or from a different Gotra should not be involved in the Sraddha. Oblations of water should be offered to the Pitris when crossing rivers, and Sraddhas should be performed every fortnight on the day of the New moon. |
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| 93 Bhishma said, 'Indra committed theft, and many Rishis took oaths during their sojourn to sacred waters. The Rishis, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, and Jamadagni, resolved to visit all sacred waters. After bathing in many sacred lakes, Agastya's lotus stalks were stolen. Suspecting the Rishis, Agastya threatened to leave for heaven. The Rishis swore oaths, and Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters.' The Rishis assembled and resolved to visit all the sacred waters on earth, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, Jamadagni, and others. They visited many sacred lakes and finally reached Brahmasara. Agastya's lotus stalks were stolen, and he suspected the other Rishis. Agastya threatened to leave for heaven due to the growing unrighteousness in the world. The Rishis swore oaths to prove their innocence. Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters. |
| 94 Bhishma tells the story of a gathering of Rishis and royal sages who took oaths to uphold righteousness after Agastya's lotus stalks were stolen. Each Rishi swore a unique oath, invoking curses upon the thief, such as being ungrateful, proud, and ignorant. Indra, the king of the gods, was revealed to be the thief, but instead of a curse, he bestowed a benediction, praising the Rishis' discourse on duties. Agastya forgave Indra and took back his stalks. The story is told to illustrate the importance of upholding duties and righteousness, and to encourage the study of this narrative to attain merit and avoid calamity. |
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| 95 Yudhishthira asks Bhishma about the origin of the custom of giving umbrellas and sandals at obsequial ceremonies. Bhishma explains that the custom was introduced by Jamadagni, a descendant of Bhrigu, who was engaged in practicing archery with his wife Renuka. When Renuka was delayed in bringing back the arrows due to the scorching heat of the sun, Jamadagni became angry and vowed to destroy the sun. However, Surya, disguised as a Brahmana, appeared before Jamadagni and explained the importance of the sun in sustaining life on earth. Surya argued that the sun's rays draw up moisture from the earth, which falls as rain, and that food, which is the source of life, grows due to this process. Jamadagni was appeased, and the custom of giving umbrellas and sandals was introduced to provide shade and protection from the sun's heat. |
| 96 Yudhishthira asks what Jamadagni did when Surya besought him. Bhishma explains that despite Surya's pleas, Jamadagni remained angry and vowed to pierce the sun with his arrows. Surya, still in the guise of a Brahmana, pointed out the sun's constant motion and sought Jamadagni's protection. Jamadagni, smiling, said he would spare Surya's life but demanded a remedy for the heat caused by the sun's rays. Surya then gave Jamadagni an umbrella and a pair of sandals to protect the head and feet from the heat. He established the custom of giving away these articles in religious rites, which would bring merit to those who practiced it. Bhishma encourages Yudhishthira to give away umbrellas and shoes to Brahmanas, promising eternal felicity and respect from Brahmanas, Apsaras, and Devas. |
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| 97 Yudhishthira asks Bhishma about the duties of a householder. Bhishma recounts a story where Vasudeva asks the goddess Earth about the same topic. Earth explains that a householder should worship Rishis, deities, Pitris, and men, and perform sacrifices. They should offer oblations to the fire, Pitris, and deities, and provide hospitality to guests. Earth lists various offerings to be made, including the Vali offerings to different deities and ancestors. A householder should also offer food to Brahmanas, guests, and even animals. They should take their food last and worship their king, priest, preceptor, and father-in-law. By performing these duties, a householder can attain prosperity and heaven. |
| 98 Yudhishthira asks Bhishma about the gift of light. Bhishma recounts a story where Suvarna asks Manu about the origin and merits of offering flowers, incense, and lamps. Manu explains that penance and virtues led to the creation of creepers and herbs, some of which are auspicious and others inauspicious. Flowers gladden the mind and confer prosperity, and offering them to deities gratifies them. Different types of flowers are suitable for different beings, and offering the right flowers can bring prosperity and ward off evil. Incense and lamps are also meritorious offerings, with different types suitable for different purposes. Offering lights enhances one's energy and can lead to celestial bliss. |
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| 99 Yudhishthira asks Bhishma to elaborate on the merits of offering incense and lights. Bhishma recounts a story where Nahusha, a king who became the chief of the deities, became proud and arrogant, causing him to suspend his religious acts. The Rishis, including Agastya and Bhrigu, were humiliated by Nahusha, who had them bear his vehicles. Bhrigu decided to intervene, using his energy to counteract Nahusha's puissance. Nahusha, who had been granted a boon by Brahman, was invincible, but Bhrigu vowed to hurl him down from his position as Indra. Nahusha's downfall came when he kicked Agastya, prompting Bhrigu to curse him, transforming him into a snake. |
| 100 Yudhishthira asks Bhishma about the duties of a householder. Bhishma narrates a story about a merchant named Dhanada who was instructed by his wife to give away his wealth in charity. Dhanada, despite his wealth, was initially reluctant but eventually followed his wife's advice. He distributed his wealth to Brahmanas, the poor, and various charities, leading to his spiritual elevation and prosperity. The story emphasizes the importance of charity, selflessness, and fulfilling one's duties towards others as part of leading a righteous life. |
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| 103 This is an excerpt from the Mahabharata, a Hindu epic. Bhishma is telling Yudhishthira about the importance of penance and the story of Bhagiratha, who attained a region of great felicity through his severe austerities and gifts to Brahmanas. Bhagiratha describes his various acts of charity and sacrifice, but attributes his attainment to the vow of fasting, which he considers the highest penance. The story emphasizes the importance of self-mortification, charity, and gratifying the Brahmanas. Bhagiratha attains a region of felicity through severe austerities and gifts to Brahmanas. He describes his acts of charity and sacrifice, including giving away thousands of kine, horses, elephants, and gold coins. He also performed various sacrifices and observed the vow of fasting, which he considers the highest penance. Bhagiratha says that it is not through the merits of his gifts or sacrifices that he attained this region, but through the vow of fasting. The Brahmanas, gratified with him, told him to repair to the region of Brahmana. Bhishma advises Yudhishthira to observe the vow of fast and worship the Brahmanas, as their words can accomplish everything. |
| 104 "Yudhishthira said, 'Man, it is said, is endowed with a life of a hundred years. Why then do humans die young? What grants longevity and what shortens life? What leads to fame, wealth, and prosperity? Is it penances, Brahmacharya, sacred Mantras, drugs, or actions?' "Bhishma said, 'Conduct determines longevity, wealth, fame, and prosperity. Improper conduct shortens life and oppresses others. Good conduct dispels inauspiciousness and brings benefits. Even those with no accomplishments live long if their conduct is righteous. A man should avoid improper behavior, violence, and deceit. Regular prayers at dawn and dusk, proper respect for others, and self-discipline lead to longevity. Engaging in improper acts, especially adultery, significantly shortens life. Observing rituals and proper daily practices ensure prosperity and good health. Respecting parents, teachers, and elders, as well as following a righteous path, contributes to a long and prosperous life. Adherence to proper conduct, respect for sacred practices, and avoiding harmful actions are key to a successful and long life. Conduct is the root of prosperity and longevity.' |
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| 105 Yudhishthira asks Bhishma how the eldest brother should behave towards younger brothers and vice versa. Bhishma advises Yudhishthira to set an example for his younger brothers and be patient and understanding towards them. The eldest brother should correct his younger brothers' transgressions indirectly and not seek to disunite them. If the eldest brother is wicked, he brings destruction to the family. A sinful person forfeits their share in the family property and deserves to be checked by the king. If unseparated brothers desire to portion the family property, the father should give equal shares to all. If the eldest brother acquires wealth independently, he may keep it without sharing with his brothers. The mother is considered the most revered senior, and after the father's passing, the eldest brother should be regarded as the father and protect and cherish his younger brothers. |
| 106 Yudhishthira asks Bhishma about the merits of observing fasts, and Bhishma recounts a conversation with the Rishi Angiras. Angiras explains that fasts are ordained for Brahmanas and Kshatriyas, and that Vaisyas and Sudras may also observe fasts, but with some restrictions. He describes the benefits of observing fasts, including forgiveness, beauty, and prosperity. Angiras also explains that fasts can help one attain heaven and merit, and that they are a great refuge. |
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| 107 Yudhishthira asked Bhishma about meritorious acts that could be performed by the poor, as sacrifices require wealth. Bhishma mentioned ordinances from Rishi Angiras that are as meritorious as sacrifices. Observing certain fasts and conduct can lead to great rewards. For instance, eating once in the forenoon and once at night without any food in between, for six years, leads to success and heavenly rewards. Fasting every second day for three years leads to merits equivalent to the Agnishtoma sacrifice. Further, abstaining from sexual congress with anyone but one's spouse and adhering to proper conduct can also yield significant merits. Fasting for various periods and pouring libations on the sacred fire daily, while maintaining virtuous behavior, results in divine rewards, heavenly abodes, and companionship with celestial beings. Bhishma emphasized truthfulness, reverence for Brahmanas, avoidance of malice, and self-restraint. Various specific fasts, ranging from one meal every third day to one meal every nineteenth day, each for a year, are described, leading to various celestial rewards, including riding in heavenly cars and enjoying the company of celestial damsels. Bhishma also mentioned that even poor men can attain the highest ends by observing these fasts and worshipping deities and Brahmanas. The key is to maintain proper conduct, devotion, and adherence to prescribed rituals, ensuring one’s actions are free from malice and focused on the good of all creatures. The recounted ordinances highlight the importance of conduct in achieving longevity, prosperity, and heavenly bliss. |
| 108 Yudhishthira asks Bhishma about the foremost Tirtha (sacred place) that conduces to the greatest purity. Bhishma explains that all Tirthas have merit, but the Tirtha called Manasa is the most sacred. It is unfathomable, stainless, and pure, with Truth as its waters and understanding as its lake. Bathing in Manasa leads to freedom from cupidity, sincerity, truthfulness, and other virtues. Bhishma also says that men who are freed from attachments, pride, and the idea of "meum" (mine) are regarded as Tirthas. Those who have renounced everything, are possessed of omniscience, and are of pure conduct are also considered Tirthas. Bhishma distinguishes between external and internal purity, saying that true purity comes from knowledge, freedom from desire, and cheerfulness of mind. He also mentions that there are sacred Tirthas on earth, and that bathing in them and offering oblations to the ancestors can wash off sins and lead to heaven. Finally, Bhishma says that combining the purity of the body and the earth leads to true success. |
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| 111 Yudhishthira asked Bhishma about the excellent ordinances and conduct that determine rebirths and the attainment of high heaven or Hell. Bhishma advised consulting the great Rishi Vrihaspati. When Vrihaspati arrived, Yudhishthira asked about the true friend of mortal creatures, who follows them after death. Vrihaspati explained that righteousness (piety) is the only true friend that follows a person to the afterlife, determining whether they reach heaven or Hell. Wealth, pleasure, and piety are the fruits of life, and piety must be pursued through lawful means.Yudhishthira further asked about the existence of the body after death and how piety follows it. Vrihaspati explained that elements such as Earth, Wind, Water, Light, and Mind witness a person's actions. Upon death, the Jiva (soul) attains another body, retaining its merits and demerits, which are witnessed by the presiding deities. The Jiva, endowed with righteousness, enjoys happiness; if unrighteous, it suffers in Hell. Misdeeds lead to rebirth in various forms such as animals, insects, or lower beings, each with specific durations of suffering.Yudhishthira asked about the origin and growth of the Jiva. Vrihaspati described that Jiva enters the vital seed during union, leading to conception and birth. The Jiva experiences life based on previous actions. Following righteousness from birth ensures uninterrupted happiness, while sinful actions lead to misery and rebirth in lower forms. Specific actions and their resulting forms were detailed, emphasizing the importance of living a righteous life to avoid severe penalties and achieve a favorable rebirth. |
| 112 Yudhishthira asks Vrihaspati about the end of righteousness and how people can attain an auspicious end in this world and heaven. Vrihaspati explains that committing sinful acts with a perverted mind leads to unrighteousness and hell, but repentance and contemplation can free one from sin. He emphasizes the importance of making gifts, especially food, to Brahmanas, as it is the best way to attain merit and cleanse oneself of sin. Food is praised by deities, Rishis, and men, and is the life-breath of all creatures.Vrihaspati gives examples of kings and individuals who attained heaven by making gifts of food. He advises that food acquired lawfully should be given to Brahmanas with a cheerful heart, and that feeding a thousand Brahmanas can free one from hell and rebirth. He also explains that making gifts of food can lead to happiness, beauty, fame, and wealth. Vrihaspati emphasizes that food is the great refuge of the world of living creatures and that making gifts of food is the root of all righteousness and merit.He further explains that a person who makes gifts of food becomes possessed of great energy and is regarded as a giver of life. The merit acquired by making gifts of food is eternal, and such gifts lead to an auspicious end in this world and heaven. Vrihaspati concludes that making gifts of food is the highest form of charity and leads to the attainment of all desires. |
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| 113 Yudhishthira asks Vrihaspati which virtue is most meritorious: non-injury, Vedic rituals, meditation, sense control, penance, or service to preceptors. Vrihaspati says all are meritorious, but the religion of universal compassion is the highest. He advises controlling lust, wrath, and cupidity, and treating all creatures with kindness. One should not inflict pain on others, but instead regard all creatures as oneself. This is the rule of righteousness. Vrihaspati warns that injuring others leads to injury in return, while cherishing others leads to being cherished. He advises Yudhishthira to frame his conduct according to this principle. Vrihaspati then ascends to heaven, leaving Yudhishthira to ponder his words.Vrihaspati's discourse emphasizes the importance of compassion, self-control, and kindness. He suggests that treating others with respect and empathy is the highest virtue, and that inflicting pain on others leads to suffering in return. His advice to Yudhishthira provides guidance on how to live a righteous life, and his ascension to heaven marks the end of his teaching. |
| 114 Yudhishthira asks Bhishma how one can cleanse themselves from misery after causing harm to others. Bhishma explains that the religion of compassion has four parts: abstention from injury in thought, word, and deed, and complete renunciation. He emphasizes that eating meat is a sin, as it involves cruelty and attachment. Bhishma compares meat to the flesh of one's own son, and says that those who eat meat are regarded as the vilest of human beings. He explains that attachment to meat enslaves the mind, and that those who subsist on meat cannot attain true happiness. Bhishma praises righteous men who gave their own flesh to protect other creatures, and says that the religion of compassion is the highest, encompassing all other religions.Bhishma's discourse emphasizes the importance of compassion, non-injury, and self-control. He highlights the sin of eating meat and the attachment it involves, and praises those who have shown compassion to all creatures. His words provide guidance on how to attain true happiness and liberation. |
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| 115 Yudhishthira asks Bhishma about the merits of abstaining from meat. Bhishma explains that abstaining from meat is the highest religion, as it involves non-injury to all creatures. He cites various authorities, including Manu and the Rishis, who declare that abstaining from meat leads to longevity, strength, and beauty. Bhishma also explains that eating meat involves cruelty and attachment, and that those who abstain from meat are regarded as friends of all creatures. He notes that even those who have eaten meat in the past can acquire great merit by abstaining from it afterwards. Bhishma also lists various kings who abstained from meat and attained heaven.Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from meat and the demerits of eating it. His words provide guidance on how to attain happiness, longevity, and strength, and how to avoid calamity and sorrow. |
| 116 Yudhishthira asks Bhishma about the merits of abstaining from flesh and the demerits of eating it. Bhishma explains that while flesh may be tasty and nutritious, it's obtained by taking the life of another creature. He says that abstaining from flesh is a superior virtue, as it shows compassion to all living beings. Bhishma notes that eating flesh sanctioned by the Vedas in sacrifices is acceptable, but eating it otherwise is like Rakshasa behavior. He says that Kshatriyas may hunt, but must do so without cruelty. Bhishma emphasizes that compassion to all creatures is the highest virtue, and that those who practice it have no fear from any creature. He describes the sufferings of creatures in the womb and in hell, and says that those who abstain from flesh from birth acquire a large space in heaven.Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from flesh and the demerits of eating it, and encourages Yudhishthira to practice compassion and non-cruelty. |
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| 117 Yudhishthira asks Bhishma about the end that people attain to when they give up their lives in battle. Bhishma shares a story about a conversation between the Island-born Rishi and a worm. The worm is afraid of being killed by a passing car and is trying to escape. The Rishi asks the worm why it is afraid, since death might be a better state for it. The worm replies that it is attached to its current life, despite its difficulties, and wants to live. It recalls its past life as a human, where it was a Sudra who committed many cruel acts and is now suffering the consequences. However, it also recalls a good deed it did, hosting a Brahmana as a guest, and hopes that this merit will help it regain happiness in the future.Bhishma uses this story to illustrate that even in difficult circumstances, creatures cling to life and hope for a better future. The worm's story also highlights the importance of good deeds and the consequences of one's actions. |
| 118 Vyasa tells the worm that its ability to remember its past life is due
to the merit it earned from good deeds. He explains that the results of past actions affect one's current life and that even small acts of kindness can have a significant impact on one's future. The worm's past life was marked by both good and bad deeds, and its current suffering is a result of its past actions. Vyasa emphasizes that the righteous person who performs good deeds and seeks knowledge will attain a better rebirth and a higher state of existence.Vyasa's words highlight the importance of performing good deeds and acquiring knowledge, and how these actions influence one's future and rebirth. He encourages the worm to continue performing good deeds to improve its future existence. |
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| 119 Bhishma describes the merits of those who make gifts to Brahmanas, especially those who provide food. He explains that giving food is the highest form of charity and that such gifts lead to an auspicious end in this world and the next. Bhishma also emphasizes the importance of making gifts with a pure heart and the positive effects it has on one's rebirth and happiness. He recounts various stories of individuals who attained great merit and happiness by making gifts to Brahmanas and feeding the hungry.Bhishma's discourse highlights the significance of charity, especially the act of feeding others, and its impact on one's future and rebirth. He encourages the performance of good deeds and making gifts with a pure heart. |
| 120 Bhishma recounts the story of King Mandhata, who was known for his righteousness and devotion. Mandhata, despite his status and wealth, practiced humility and lived a life of virtue. He was deeply respected and loved by his subjects for his just and compassionate rule. Bhishma explains that such kings who follow the path of righteousness, show compassion, and adhere to dharma achieve a favorable end and are remembered for their good deeds.Bhishma's story illustrates the importance of living a righteous life, practicing humility, and showing compassion. The story of King Mandhata serves as an example of how virtue and adherence to dharma lead to a revered and honorable life. |
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| 121 Nachiketa, restored to life, tells his father Uddalaki about his journey to the underworld, where he met Yama, the king of the dead. Yama showed him the delightful regions reserved for righteous people who make gifts of kine. Nachiketa asks about the merits of making such gifts and Yama explains that gifts of kine should be made to worthy Brahmanas, with consideration of the recipient, time, and place. Yama also describes the rewards for making gifts of kine, including rivers of milk and ghee, and the attainment of heavenly regions. Nachiketa learns that even gifts of substitutes for kine, such as ghee or sesame seeds, can lead to similar rewards. Yama emphasizes the importance of making gifts to deserving persons and encourages Nachiketa to practise the duty of gift without doubt. Nachiketa returns to his father, eager to make gifts of kine and follow the path of righteousness.The story highlights the significance of making gifts, particularly of kine, and the rewards that follow. It emphasizes the importance of selecting worthy recipients and making gifts with consideration of time and place. The story also showcases the father-son relationship between Uddalaki and Nachiketa, as well as Nachiketa's journey to the underworld and his encounter with Yama. |
| 122 Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He expresses his curiosity about the nature of these regions, their virtues, and the fruits they bring. He also asks about the duration of the enjoyment of the fruits of one's gift and how one can make gifts of many or few kine. Additionally, he inquires about the merits of gifts of many versus few kine and how one can become a giver of kine without actually giving any. He also asks about the pre-eminence of Dakshina in gifts of kine.Bhishma agrees to discourse on the topic, beginning with a narrative about the conversation between Sakra and the primeval lotus-born deity. Sakra expresses his wonder at the prosperity of those who reside in the regions of kine, surpassing even the denizens of heaven. He seeks to know the nature of these regions, their virtues, and the fruits they bring. The lotus-born deity explains that the regions of kine are attained by those who make gifts of kine with a pure heart and a desire to help others. The fruits of these gifts are enjoyed for a long time, and the giver becomes equal to the gods. |
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| 123 The Grandsire describes the regions of kine, where righteous individuals dwell, and explains that these regions are invisible to even Indra. He states that only those who are chaste, observant of excellent vows, and have cleansed minds can see these regions. The Grandsire describes the attributes of these regions, including the suspension of time, absence of evil, and the fulfillment of desires. He also lists the qualities of individuals who can attain these regions, including forgiveness, truthfulness, and devotion to duty.The Grandsire explains that making gifts of kine can lead to attaining these regions and describes the merit of such gifts. He states that the gift of a cow can lead to eternal regions of felicity and that the merit of such a gift is equal to that of a thousand kine. He also describes the qualifications of individuals who can receive gifts of kine and the proper time and place for making such gifts. The Grandsire concludes by stating that following kine and living a life of austerity can lead to joy and freedom from desire in the regions of felicity. |
| 124 Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow to a Brahmana leads to both felicity in heaven and misery in hell. The Grandsire emphasizes the importance of gold as a Dakshina in gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree. The Grandsire's words are then passed down through generations, from Indra to Dasaratha to Rama to Lakshmana to the Rishis, and finally to Yudhishthira. The text concludes by stating that a Brahmana who recites these words daily will obtain regions of inexhaustible felicity and reside with the deities. |
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| 125 Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint. Bhishma explains that completing a vow according to the scriptures leads to eternal regions of felicity. He notes that self-restraint is more meritorious than gift, as it can lead to the destruction of every foe and the attainment of everything one seeks. Bhishma also describes the rewards of various heroes, including those of sacrifice, self-restraint, truth, battle, and gift. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, saying it can burn all sins and lead to great honors in heaven. He concludes by noting the importance of serving one's seniors, including parents and preceptors, which can lead to a residence in heaven. |
| 126 Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, as making such gifts leads to eternal felicity. Bhishma explains that the gift of kine is the highest in merit and rescues the giver's entire race. He recites the ritual for giving away kine, which includes honoring Brahmanas, appointing a time for the gift, and uttering specific Mantras. The giver must also reside with the kine in the fold, without restraining their freedom, to become cleansed of sins. Bhishma notes that giving away a cow, a bull, or a couple of kine leads to different merits, including residence in heaven and mastery of the Vedas. He emphasizes that one should not impart this ritual to those who are not disciples or who are bereft of faith. Bhishma also lists several righteous monarchs who attained felicity through gifts of kine, including Mandhatri, Yuvanaswa, and Rama. Yudhishthira is inspired to make gifts of kine and follow the ritual, becoming the foremost of monarchs. |
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| 127 Yudhishthira asks Bhishma to discourse further on the merits of giving away kine. Bhishma explains that giving a cow with a calf, young and virtuous, cleanses one's sins, while giving a diseased or weak cow leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded as gifts. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the creation story of Surabhi, the first cow, and her daughters, who were all Kapilas and sustainers of the world. Mahadeva's glance changed the color of some kine, but those that escaped remained white. Daksha convinced Mahadeva that the milk of these kine was pure and auspicious. Bhishma concludes that Kapila kine are primarily desirable for gifts due to their energy and unchanged color. He praises kine as the foremost of creatures, yielding nectar-like milk and granting wishes. Yudhishthira, inspired, makes gifts of bulls and kine to Brahmanas, performing many sacrifices to attain felicity and fame. |
| 128 Bhishma recounts a conversation between King Saudasa and the priest Vasishtha about the sacredness of kine. Vasishtha praises kine as fragrant, sacred, and the source of all blessings. He notes that anything given to kine is never lost and that they constitute the highest food and best offering to the gods. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine, and notes that even a small gift can earn great merit. He also advises against showing disregard for kine or their products and recommends reciting their names, eating ghee, and making offerings to them. Vasishtha concludes that kine are the source of prosperity and that reverence for them can bring great rewards. |
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| 129 Vasishtha tells the story of kine who practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wish, making them the refuge of the world. Kine are considered highly blessed, sacred, and
pure, bringing happiness and prosperity to those who revere them. Vasishtha recounts how even the gods hold kine in high regard and that any offerings made to kine are never lost. He praises the gifts of kine, especially those given with a pure heart and faith, and notes that these gifts can lead to the highest rewards in heaven. Vasishtha also describes the duties of those who make gifts of kine, including following the ritual and respecting the recipients. |
| 130 Vasishtha recounts how the Kshatriyas, in times past, made great sacrifices of kine, which led to their prosperity and renown. The text recounts how these sacrifices were conducted with the utmost care and reverence for the kine, and the resulting rewards included prosperity and fame. Vasishtha highlights that the gift of kine can lead to the highest status and recognition, and advises that gifts should be made with purity of heart and adherence to ritual. He concludes by stressing that the practice of making gifts of kine is a noble and revered tradition that brings both immediate and long-lasting benefits to the giver and their descendants. |
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| 131 Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects, highly sacred and capable of cleansing others. He recounts a discourse between Suka and his sire, Vyasa, who says that kine constitute the stay of all creatures, are the refuge of all, and are sacred and sanctifiers of all. Vyasa describes a region where kine reside, which is auspicious and beautiful, with trees producing sweet fruits and flowers with celestial fragrance. Those who make gifts of kine attain to this region, where they sport in joy, freed from grief and wrath. Bhishma advises Yudhishthira to worship kine every day, as they are grantors of every wish and essential for sacrifices. |
| 132 Yudhishthira asks Bhishma about the story behind the cow's dung being associated with Sri (goddess of wealth and beauty). Bhishma recounts a conversation between kine and Sri, where Sri asks to reside with them, but they decline due to her fickle nature. Sri persists, offering to reside in any part of their bodies, even their rectum. The kine, after taking counsel, offer to let Sri reside in their urine and dung, which they consider sacred. Sri accepts and disappears from sight, having been honored by the kine. |
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| 133 Bhishma tells Yudhishthira that kine are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why the region of kine is higher than that of the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts. Bhishma advises Yudhishthira to worship kine every day and show them respect. |
| 134 Skanda and Vishnu describe two rituals that confer great merits. The first involves taking earth from a blue bull's horns, smearing it on the body, and performing ablutions. This washes away stains and evil, leading to heroism and sovereignty. The second involves offering cooked food mixed with honey to the full moon, which is accepted by various deities. This increases the merits of Soma and the ocean. Vishnu notes that listening to or reciting these mysteries with faith and attention can lead to abundant merits, freedom from fear and sin, and steadiness in observing duties. Beauty, prosperity, and favor from Rishis, deities, and Pitris also result. Bhishma emphasizes the importance of respecting and imparting this knowledge only to those who are worthy and have faith. |
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| 135 Yudhishthira asks Bhishma about the sources from which members of different varnas (Brahmana, Kshatriya, Vaisya, and Sudra) can accept food. Bhishma explains that Brahmanas can accept food from other Brahmanas, Kshatriyas, or Vaisyas, but not from Sudras. Kshatriyas and Vaisyas can accept food from their own varna or from Brahmanas. However, they should avoid food from Sudras who engage in evil ways. Bhishma emphasizes that accepting food from a Sudra is equivalent to consuming filth and can lead to doom. He also lists specific individuals, such as physicians, mercenaries, and those who engage in unacceptable occupations, from whom food should not be accepted. Accepting food from such individuals can result in calamities, loss of family and strength, and descent into animal-like status. |
| 136 Yudhishthira asks Bhishma about the expiations a Brahmana should make for accepting different types of food. Bhishma explains that the expiation varies depending on the type of food accepted. For example, accepting clarified butter requires pouring oblations on the fire and reciting the Savitri hymn, while accepting meat or honey requires standing till sunrise. Accepting gold or other valuable items requires reciting the Gayatri prayer and holding a piece of iron in hand. Bathing thrice a day and reciting the Gayatri prayer a hundred times can also be purifying. Bhishma also explains that partaking of oblations offered to deceased ancestors requires fasting and purification ceremonies. He emphasizes the importance of performing ablutions and observing purification ceremonies to destroy sin and attain desired objects. |
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| 137 Yudhishthira asks Bhishma which is better, charity or devotion. Bhishma replies that both are important, but shares stories of princes who attained celestial regions through charity and devotion. He lists many examples, including King Sivi, who gave his son's life for a Brahmana, and Rantideva, who gave his son to a Brahmana. Others, like Devavriddha and Amvarisha, gave valuable gifts to Brahmanas. Bhishma explains that these men attained heaven through their charitable acts and penances. He notes that their fame will endure as long as the world lasts. Bhishma tells Yudhishthira that he will explain more in the morning, as night has approached. |
| 138 Yudhishthira asks Bhishma about the different types of gifts and their fruits. Bhishma explains that gifts can be made for five reasons: desire of merit, desire of profit, fear, free choice, and pity. He elaborates on each type, saying that gifts made to Brahmanas for merit bring fame and felicity, while gifts made for profit are given to those who have helped us in the past. Gifts made from fear are given to avoid injury, while gifts made from free choice are given to friends. Gifts made from pity are given to the poor. Bhishma notes that these five types of gifts enhance the giver's merits and fame, and that one should give according to their power. |
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| 139 Yudhishthira asks Bhishma to discourse on the puissance of Vishnu, and Bhishma begins to tell the story of Krishna's vow and the fire that issued from his mouth, consuming a mountain. The fire was a manifestation of Vishnu's energy and was a wonder to behold. The Rishis were amazed and asked Krishna to explain the phenomenon. Krishna replied that the fire was a result of his penances and his desire to acquire a son equal in energy to himself. The Rishis were then asked to share a wonderful story they had heard or seen, and they appointed Narada to recite a tale that occurred on the mountains of Himavat. |
| 140 Bhishma continues the story of Narada's narrative, describing the discourse between Sankara (Mahadeva) and his spouse Uma on the sacred mountains of Himavat. Mahadeva, surrounded by ghostly beings, Kinnaras, and Yakshas, sat in joy, but when Uma covered his eyes in jest, the universe became dark and lifeless. A third eye appeared on his forehead, blazing like the Yuga-fire, and consumed the mountain. Uma sought protection and Mahadeva restored the mountain to its former beauty. Uma asked why the third eye appeared, why the mountain was consumed, and why it was restored. Mahadeva explained that the third eye was created to protect all creatures when the universe became dark, and the mountain was restored to please her. Uma then asked about Mahadeva's various forms and features, including his handsome faces on the east, north, and west, and his terrible face on the south. She also asked about his matted locks, blue throat, and the Pinaka in his hand. |
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| 141 The blessed and holy one said, 'In days of yore, a woman named Tilottama was created by Brahman from grains of beauty from every beautiful object. One day, she circled me, desiring to tempt me. As she moved, I became four-faced to see her from all directions. Each face represented different aspects: the east for sovereignty, the north for play, the west for ordaining happiness, and the south for destruction. I wield the bow Pinaka for the deities’ purposes. My blue throat is a result of Indra’s thunderbolt. Uma asked, 'Why choose a bull as your vehicle?' Maheswara explained, 'The celestial cow Surabhi and her kine, created by Brahma, yielded abundant milk. Once, froth from a calf’s mouth fell on me, enraging me, and scorching the kine. Brahma pacified me and gave me the bull as my vehicle and banner.' Uma inquired about his residence in crematoriums despite having many heavenly abodes. Maheswara responded, 'I find no place more sacred than the crematorium, shaded by banyan branches and adorned with ghostly beings, my companions. It pleases my heart as a holy abode.' Uma then asked about the duties of the four orders. Maheswara listed duties for each: Brahmanas should practice fasts, study the Vedas, and live a life of purity and devotion. Kshatriyas should protect all creatures, perform sacrifices, and uphold truth. Vaisyas should engage in trade, agriculture, and hospitality. Sudras should serve the three higher orders and maintain truthfulness. Uma also sought to know about common duties. Maheswara emphasized truthfulness, compassion, non-injury, tranquility, and charity as key duties for all orders. |
| 142 Uma asks Maheswara about the duties of forest recluses, and he explains their rituals, practices, and vows. They reside in woods and forests, performing ablutions, worshipping deities, and observing yoga and asceticism. They live on fruits, roots, and water, and some wear rags or deer skins. Maheswara outlines their duties, including Homa, sacrifices, and adherence to virtue. He also describes the practices of Munis, who may lead wedded lives but must confine their sexual congress to their wives' seasons. Maheswara emphasizes the importance of sincerity, compassion, and harmlessness, and describes the rewards for observing these duties, including attainment of celestial regions and felicity. |
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| 143 Uma asks Maheswara about the four orders and how one can fall from their status or ascend to a higher one. Maheswara explains that the status of a Brahmana is difficult to attain and can be lost through evil acts. He describes how a Brahmana, Kshatriya, or Vaisya can fall to a lower order by following the practices of a lower order. A Sudra can become a Brahmana by following the duties of a Brahmana and acquiring knowledge and science. Maheswara emphasizes the importance of conduct, stating that a Sudra who is pure in conduct and has subdued their senses deserves to be treated as a Brahmana. He also notes that birth, purificatory rites, learning, and offspring are not grounds for conferring the regenerate status, but rather conduct is the only ground. |
| 144 Uma asks Maheswara about the duties and derelictions of men and how they can ascend to heaven. Maheswara explains that men can become bound by their thoughts, words, and deeds, but can also be freed by righteous conduct. He describes the characteristics of those who succeed in ascending to heaven, including compassion, self-restraint, and abstention from harming others. Uma also asks about the words and thoughts that can enchain or free a person, and Maheswara advises truthfulness, kindness, and avoidance of harsh speech. He explains that mental acts and thoughts can also lead to bondage or liberation, and describes the consequences of good and bad deeds. |
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| 145 Uma asks Maheswara about the conduct and acts that lead to heaven or hell. Maheswara explains that liberal disposition, honoring Brahmanas, making gifts, and treating all creatures with kindness lead to heaven. He describes the characteristics of those who succeed in attaining heaven and those who sink in hell. He also explains that arrogance, pride, and humiliating preceptors and seniors lead to hell. Maheswara advises worshiping deities and Brahmanas, bowing to those who deserve reverence, and benefiting all beings. He also explains that fierce conduct, injuring living creatures, and practicing deceit lead to hell. Uma asks about the reasons for some people being born with wisdom or folly, blindness, or disease. Maheswara attributes these to past actions and advises seeking the advice of learned Brahmanas to attain righteousness. |
| 146 Mahadeva asks his spouse Uma about the duties of women, as she is conversant with supreme knowledge and righteousness. Uma consults with various Rivers, including Ganga, and then discourses on the duties of women. She explains that a woman's duties arise from her wedding rites and that she should be devoted to her husband, observing vows and restraints. A righteous woman is one who is cheerful, endued with good features, and devoted to her husband, regarding him as a god. She should wait upon and serve him, support her kinsmen, and discharge household duties. Uma emphasizes that devotion to her lord is a woman's merit, penance, and Heaven. She concludes that a woman who conducts herself in this way becomes entitled to a share of the merits won by her husband. Mahadeva applauds Uma's words and dismisses the assembled beings. |
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| 147 Maheswara praises Vasudeva, describing him as superior to the Grandsire, eternal, and the slayer of foes. He is the creator of the universe, the Lord of the three worlds, and the destroyer of all creatures. Vasudeva is the master of all deities, the chastiser of foes, and possessed of omniscience. He is the Supreme Soul, the urger of all senses, and the Supreme Lord. Maheswara explains that Brahma and other deities reside in Vasudeva's body, and that he is the leader of all creatures. Vasudeva will take birth in the race of Manu and will be the refuge of all creatures. Maheswara describes Vasudeva's physical appearance and his weapons, including the bow Saranga and the discus Sudarsana. He is endued with great effulgence, eyes like lotus petals, and is distinguished by excellent conduct, purity, and self-restraint. Maheswara urges the Rishis to adore Vasudeva, who is identical with Brahma and the Supreme Soul. |
| 148 Narada describes the wonders that occurred after Mahadeva's speech, including thunder, lightning, and pure water pouring from the clouds. The Rishis were amazed and delighted, and some returned to their homes while others went to sacred waters. Narada tells Krishna that he has recited the glory of Kapardin, who is identical with Eternal Brahma. The Rishis acknowledge Krishna's greatness and take their leave, predicting that he will have a son who will be even more distinguished than himself. Bhishma continues the story, describing how Krishna returned to Dwaraka and his spouse Rukmini conceived a son who would be endued with great energy and splendor. Bhishma praises Krishna, saying that he is the expounder of the most difficult truths and the achiever of prosperity. He attributes the Pandavas' victory to Krishna's protection and refuge. Bhishma also describes Krishna's greatness, saying that he is the Ancient God, the foremost of all gods, and the refuge of all creatures. |
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| 149 Vaisampayana said, Yudhishthira asked Bhishma about the one god, refuge, and religion that can bring benefits and emancipation. Bhishma replied that Vasudeva, infinite and foremost, is the one god who should be worshipped with reverence and hymned with His thousand names. He emphasized that Vishnu, devoted to Brahmanas, is the master and controller of the universe and the supreme Lord of all worlds. Bhishma recited Vishnu's thousand names, each reflecting His attributes and powers, and stated that worshipping Him leads to the highest happiness and emancipation. He added that those devoted to Vishnu are free from the fear of birth, death, and disease, and acquire felicity of soul, prosperity, and fame. Bhishma declared that the whole
universe, including gods and sages, praises Vishnu and that He is the ultimate goal of all. Yudhishthira was satisfied with Bhishma's discourse and expressed his gratitude. |
| 150 Yudhishthira asked Bhishma about the types of persons who are dear to the Supreme Soul. Bhishma explained that a person who is free from desire, calm, and devoid of anger, who observes the vows of Brahmanas and dedicates their actions to the Supreme Soul, is dear to God. He described the qualities of such a person, including non-injury, truthfulness, and compassion. Bhishma emphasized that those who are devoted to the Supreme Soul, who live in accordance with the scriptures, and who perform righteous deeds, are dear to the Supreme Soul. He also explained that such a person is blessed with peace, prosperity, and liberation. Yudhishthira expressed his satisfaction with Bhishma's answers and praised his wisdom. |
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| 151 Yudhishthira asks Bhishma about whom to worship, how to behave towards them, and what conduct is faultless. Bhishma replies that Brahmanas deserve to be worshipped and bowed to, and that they are the upholders of righteousness and the refuge of all creatures. He describes their virtues, including their renunciation of wealth, restraint of speech, and observance of excellent vows. Bhishma notes that Brahmanas are the authors of regulations, possess great fame, and are devoted to penances. He emphasizes that they are the causeways of righteousness and the guides of all, and that they uphold the heavy burdens of sires and grandsires. Bhishma also states that Brahmanas are entitled to eat the first portions of Havya and Kavya, and that they rescue the three worlds from fear. He concludes that Brahmanas are deserving of every honor and should be held in great esteem, regardless of their age or knowledge. |
| 152 Yudhishthira asks Bhishma about the reward for worshiping Brahmanas, and Bhishma shares a story about Kartavirya, a powerful king who worshiped the Rishi Dattatreya and was granted three boons. However, Kartavirya's son, Arjuna, believed that Kshatriyas were superior to Brahmanas and sought to subjugate them. The god of wind intervened, warning Arjuna to bow to the Brahmanas and avoid trouble. Arjuna asked the wind god to describe the Brahmanas, comparing them to various elements. Bhishma notes that the wind god's response will be shared in the next section. |
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| 153 The god of wind describes the attributes of Brahmanas, saying they are superior to all and unconquerable. He shares stories of Brahmanas' power, including Rishi Angiras drinking all the waters and causing the earth to be refilled. He notes that even the gods are not equal to Brahmanas, citing examples of Brahmanas cursing the Ocean and Agni. The wind god warns Arjuna that he is not equal to Brahmanas and should seek his own good, as even powerful Kshatriyas bow to Brahmana children. He reminds Arjuna that his own power and learning come from the grace of Dattatreya and that he should not be foolish enough to challenge Brahmanas. The wind god describes Brahman as the unmanifest, all-powerful creator of the universe, born from uncreate Space, and warns Arjuna to remain silent and respectful. |
| 154 The wind god tells Arjuna the story of Anga, a king who wanted to give the earth to Brahmanas, causing the earth to become anxious and seek refuge with Brahman. Rishi Kasyapa penetrated the earth with his spirit, making it prosperous and righteous. After 30,000 years, the earth returned to its natural state, and Kasyapa became its father. The wind god then tells the story of Utathya, a Brahmana who married Bhadra, the daughter of Soma. Varuna, lord of the waters, coveted Bhadra and stole her away, but Utathya, aided by his penances, solidified the waters and drank them off, forcing Varuna to return his wife. The wind god asks Arjuna if he knows of a Kshatriya superior to Utathya or Kasyapa, and Arjuna remains silent. |
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| 155 Bhishma tells Arjuna the story of Agastya, a Brahmana who defeated the Danavas and restored the gods to their former glory. Agastya's energy was so great that it burned thousands of Danavas, forcing them to flee. The gods asked Agastya to destroy the remaining Danavas, but he refused, not wanting to diminish his penances. Bhishma then tells the story of Vasishtha, another Brahmana who defeated the Danavas and saved the gods. Vasishtha brought the River Ganga to the battlefield and used its waters to kill the Danavas. Bhishma asks Arjuna if he knows of a Kshatriya who can surpass the feats of Agastya and Vasishtha. |
| 156 Bhishma tells Arjuna the story of Atri, a Brahmana who saved the gods from darkness and defeat by assuming the forms of Soma and Surya and defeating the Asuras. Atri's power and penances illuminated the universe and restored the gods to their former glory. The wind god then tells the story of Chyavana, another Brahmana who forced Indra to allow the Aswins to drink Soma with the other gods. Chyavana created a terrifying Asura named Mada to compel Indra to obey his command. The gods, including Indra, were forced to bow to Chyavana and acknowledge his power. Mada was then assigned to reside in dice, hunting, drinking, and women, causing destruction for those who indulge in these vices. |
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| 157 Bhishma tells Arjuna the story of the gods seeking the protection of the Brahmanas after being deprived of heaven and earth by the Kapas and Chyavana. The Brahmanas agree to help and subjugate the Kapas, despite their virtues and accomplishments. The Kapas are destroyed by the Brahmanas' blazing fires created with Vedic Mantras. The gods, unaware of the Brahmanas' role, assemble and slay many Danavas. Narada informs them that the Brahmanas were responsible for the destruction of the Kapas, and the gods become highly gratified and worship the Brahmanas. Arjuna praises the Brahmanas and attributes his might and accomplishments to Dattatreya's grace. The god of wind advises Arjuna to protect and cherish the Brahmanas as part of his Kshatriya duties and warns him of future danger from the race of Bhrigu. |
| 158 Yudhishthira asks Bhishma about the fruit of worshiping Brahmanas. Bhishma tells Yudhishthira to ask Krishna, who is endued with great intelligence and prosperity. Bhishma praises Krishna, saying he is the creator of the universe, the destroyer of Asuras, and the protector of the universe. He is the soul of all creatures and the cause of all acts. Bhishma describes Krishna's various forms and attributes, saying he is the creator of the earth, sky, and heavens, and the wielder of the Sula. He is the enhancer of wealth, the one victorious being in the universe, and the soul of the deities and human beings. Bhishma says Krishna is eternal, and it is under him that the welkin, earth, heaven, and all things exist and stay. He is the god of wind, the Aswins, and the sun, and the creator of all steeds. Bhishma urges Yudhishthira to approach Krishna, who is the refuge of the five original elements. |
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| 159 Vasudeva tells Yudhishthira that he will explain the merits of worshiping Brahmanas, as his son Pradyumna had asked him the same question. Vasudeva says that Brahmanas are kings, dispensers of happiness and misery, and the source of all agreeable things. They are capable of reducing everything to ashes if angry and can create new worlds. Vasudeva shares his personal experience with the Brahmana Durvasa, who was enraged by certain Brahmanas and had come to him seeking refuge. Durvasa was a powerful and unpredictable ascetic who would sometimes laugh or cry without reason and had the power to burn everything. Vasudeva had invited him to stay in his house and had served him with great respect, even when Durvasa had yoked his wife Rukmini to a car and made her drag it through the city. Durvasa was pleased with Vasudeva's devotion and had granted him wishes, saying that as long as people like food, they will like Vasudeva, and his fame will last as long as righteousness exists. |
| 160 Vasudeva tells Yudhishthira that he will recite the Sata-rudriya, a hymn to Mahadeva, which he repeats every morning. He explains that Mahadeva, also known as Rudra, is the greatest of all beings and the creator of the universe. Vasudeva describes Mahadeva's power and
attributes, noting that he is the source of the universe's creation, maintenance, and destruction. Mahadeva is the creator of the primordial elements and the preserver of all life. He is the master of all beings, including the gods, and is the ultimate refuge of all. Vasudeva concludes that Mahadeva is the highest of all, and that worshiping him brings great merit and rewards. |
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| 161 Vasudeva describes the many names and forms of Rudra, also known as Mahadeva, and his various aspects. He is fierce and terrible, yet mild and auspicious. He is the Supreme Lord, Maheswara, and the lord of all creatures, Pasupati. His emblem is worshipped by all, and he is the master of the universe, Iswara. He has many forms, including Agni, Sthanu, and Siva, and is present in all creatures. He is the creator and destroyer, and his energy is limitless. The Rishis and deities worship him, and he bestows happiness upon his devotees. He resides in crematoria and burns corpses, and those who perform sacrifices there attain heroic regions. He is the breath of life, Prana and Apana, and has many blazing and terrible forms. The Sata-rudriya is recited in his honor, and he is the eldest of all beings, the first of all deities. |
| 162 Vasudeva asks Yudhishthira about the authority of direct perception and scriptures. Bhishma responds that both are important, but scriptures are more authoritative. Yudhishthira seeks clarification, and Bhishma explains that Righteousness is one and indivisible, though it can be viewed from three points: the Vedas, direct perception, and behavior. He advises Yudhishthira to follow the instructions of the Vedas and to reverence the Brahmanas. Bhishma also describes the characteristics of the wicked and the good, and provides guidance on righteous living, including the importance of hospitality, self-control, and worship. |
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| 163 Yudhishthira observes that fortune and misfortune play a significant role in acquiring wealth, regardless of one's strength or exertion. He notes that even the learned and virtuous may not acquire wealth, while the foolish and weak may attain it without effort. Bhishma advises Yudhishthira to practice severe austerities and make gifts to deserving individuals to acquire wealth and longevity. He emphasizes the importance of abstaining from cruelty to all creatures, seeking purity, and being sweet-speeched towards others. Bhishma suggests that one's actions and Nature contribute to their happiness and woes, and encourages Yudhishthira to remain tranquil. |
| 164 Bhishma explains that performing good deeds and following righteousness leads to merits and felicity, while evil acts lead to misery. Time influences creatures to act righteously or unrighteously, and righteousness is superior. Faith in righteousness is a sign of wisdom, and those who are righteous take care of their souls to avoid future suffering. Righteousness is pure and cannot be touched by unrighteousness. Bhishma also notes that individuals from all four social orders have the same physical ingredients but different duties and practices. While the rewards of righteousness may not be eternal, righteousness itself is eternal when not prompted by desire. All men are equal in physical organism and soul, and their actions influence their future lives. |
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| 165 Vaisampayana recounts Yudhishthira's questions to Bhishma about how to attain happiness and be cleansed of sins. Bhishma advises reciting the names of deities, Rishis, and royal sages to achieve this. He lists various deities, including Brahma, Vishnu, and Shiva, and numerous Rishis and royal sages from different regions. Bhishma explains that reciting their names can cleanse one of sins and bring happiness and long life. He also mentions the importance of hymning the praises of these figures and seeking their blessings for growth, long life, fame, and protection from calamity and sin. |
| 166 Janamejaya asks Vaisampayana to continue the story of Bhishma's conversation with Yudhishthira. Vaisampayana describes how, after Bhishma finished speaking, the assembly fell silent. Vyasa then spoke up, telling Bhishma that Yudhishthira and his brothers were ready to return to the city. Bhishma gave his blessing and advised Yudhishthira to perform sacrifices, honor the gods and ancestors, and bring peace to his subjects. He also asked Yudhishthira to return when the sun began its northward journey, indicating the time of Bhishma's departure from the world. Yudhishthira agreed and, with his relatives and followers, returned to Hastinapura, placing Dhritarashtra and Gandhari at the head of the procession. |
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| 167 Vaisampayana describes how Yudhishthira, after recovering his kingdom, honors the citizens and inhabitants, installs himself on the throne, and assures his subjects of his good will. He then sets out to visit Bhishma, accompanied by his brothers, priests, and others, bearing offerings for Bhishma's cremation. Yudhishthira salutes Bhishma, who is lying on his bed of arrows, and addresses him, asking what he can do for him. Bhishma opens his eyes, sees the assembled Bharatas, and addresses Yudhishthira, saying he is ready to depart from the world. Bhishma salutes Dhritarashtra and Vasudeva, and asks Krishna for permission to depart, praising him as the supreme being and refuge of the Pandavas. |
| 168 Vaisampayana describes the final moments of Bhishma, who, using his yoga powers, restrains his life-breaths and pierces through the crown of his head, ascending to heaven. The celestial kettle-drums play, and floral showers rain down. The Pandavas and others perform his funeral rites, cremating his body and offering oblations to the sacred fire. The goddess Bhagirathi, risen from the stream, laments the loss of her son, recalling his noble deeds and his slaying by Sikhandin. Krishna consoles her, reminding her that Bhishma was one of the Vasus, born among men due to a curse, and that he has gone to the highest region of felicity. The goddess, comforted by Krishna's words, casts off her grief and becomes restored to equanimity. |
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