23. Book 12 · Śānti Parva — The Book of Peace (part 4 of 5)

12.218.1

भीष्म उवाच
शतक्रतुरथापश्यद्बलेर्दीप्तां महात्मनः
स्वरूपिणीं शरीराद्धि तदा निष्क्रामतीं श्रियम्

12.218.2

तां दीप्तां प्रभया दृष्ट्वा भगवान्पाकशासनः
विस्मयोत्फुल्लनयनो बलिं पप्रच्छ वासवः

12.218.3

बले केयमपक्रान्ता रोचमाना शिखण्डिनी
त्वत्तः स्थिता सकेयूरा दीप्यमाना स्वतेजसा

12.218.4

बलिरुवाच
न हीमामासुरीं वेद्मि न दैवीं न च मानुषीम्
त्वमेवैनां पृच्छ मा वा यथेष्टं कुरु वासव

12.218.5

शक्र उवाच
का त्वं बलेरपक्रान्ता रोचमाना शिखण्डिनी
अजानतो ममाचक्ष्व नामधेयं शुचिस्मिते

12.218.6

का त्वं तिष्ठसि मायेव दीप्यमाना स्वतेजसा
हित्वा दैत्येश्वरं सुभ्रु तन्ममाचक्ष्व तत्त्वतः

12.218.7

श्रीरुवाच
न मा विरोचनो वेद न मा वैरोचनो बलिः
आहुर्मां दुःसहेत्येवं विधित्सेति च मां विदुः

12.218.8

भूतिर्लक्ष्मीति मामाहुः श्रीरित्येवं च वासव
त्वं मां शक्र न जानीषे सर्वे देवा न मां विदुः

12.218.9

शक्र उवाच
किमिदं त्वं मम कृते उताहो बलिनः कृते
दुःसहे विजहास्येनं चिरसंवासिनी सती

12.218.10

श्रीरुवाच
न धाता न विधाता मां विदधाति कथंचन
कालस्तु शक्र पर्यायान्मैनं शक्रावमन्यथाः

12.218.11

शक्र उवाच
कथं त्वया बलिस्त्यक्तः किमर्थं वा शिखण्डिनि
कथं च मां न जह्यास्त्वं तन्मे ब्रूहि शुचिस्मिते

12.218.12

श्रीरुवाच
सत्ये स्थितास्मि दाने च व्रते तपसि चैव हि
पराक्रमे च धर्मे च पराचीनस्ततो बलिः

12.218.13

ब्रह्मण्योऽयं सदा भूत्वा सत्यवादी जितेन्द्रियः
अभ्यसूयद्ब्राह्मणान्वै उच्छिष्टश्चास्पृशद्घृतम्

12.218.14

यज्ञशीलः पुरा भूत्वा मामेव यजतेत्ययम्
प्रोवाच लोकान्मूढात्मा कालेनोपनिपीडितः

12.218.15

अपाकृता ततः शक्र त्वयि वत्स्यामि वासव
अप्रमत्तेन धार्यास्मि तपसा विक्रमेण च

12.218.16

शक्र उवाच
अस्ति देवमनुष्येषु सर्वभूतेषु वा पुमान्
यस्त्वामेको विषहितुं शक्नुयात्कमलालये

12.218.17

श्रीरुवाच
नैव देवो न गन्धर्वो नासुरो न च राक्षसः
यो मामेको विषहितुं शक्तः कश्चित्पुरंदर

12.218.18

शक्र उवाच
तिष्ठेथा मयि नित्यं त्वं यथा तद्ब्रूहि मे शुभे
तत्करिष्यामि ते वाक्यमृतं त्वं वक्तुमर्हसि

12.218.19

श्रीरुवाच
स्थास्यामि नित्यं देवेन्द्र यथा त्वयि निबोध तत्
विधिना वेददृष्टेन चतुर्धा विभजस्व माम्

12.218.20

शक्र उवाच
अहं वै त्वा निधास्यामि यथाशक्ति यथाबलम्
न तु मेऽतिक्रमः स्याद्वै सदा लक्ष्मि तवान्तिके

12.218.21

भूमिरेव मनुष्येषु धारणी भूतभाविनी
सा ते पादं तितिक्षेत समर्था हीति मे मतिः

12.218.22

श्रीरुवाच
एष मे निहितः पादो योऽयं भूमौ प्रतिष्ठितः
द्वितीयं शक्र पादं मे तस्मात्सुनिहितं कुरु

12.218.23

शक्र उवाच
आप एव मनुष्येषु द्रवन्त्यः परिचारिकाः
तास्ते पादं तितिक्षन्तामलमापस्तितिक्षितुम्

12.218.24

श्रीरुवाच
एष मे निहितः पादो योऽयमप्सु प्रतिष्ठितः
तृतीयं शक्र पादं मे तस्मात्सुनिहितं कुरु

12.218.25

शक्र उवाच
यस्मिन्देवाश्च यज्ञाश्च यस्मिन्वेदाः प्रतिष्ठिताः
तृतीयं पादमग्निस्ते सुधृतं धारयिष्यति

12.218.26

श्रीरुवाच
एष मे निहितः पादो योऽयमग्नौ प्रतिष्ठितः
चतुर्थं शक्र पादं मे तस्मात्सुनिहितं कुरु

12.218.27

शक्र उवाच
ये वै सन्तो मनुष्येषु ब्रह्मण्याः सत्यवादिनः
ते ते पादं तितिक्षन्तामलं सन्तस्तितिक्षितुम्

12.218.28

श्रीरुवाच
एष मे निहितः पादो योऽयं सत्सु प्रतिष्ठितः
एवं विनिहितां शक्र भूतेषु परिधत्स्व माम्

12.218.29

शक्र उवाच
भूतानामिह वै यस्त्वा मया विनिहितां सतीम्
उपहन्यात्स मे द्विष्यात्तथा शृण्वन्तु मे वचः

12.218.30

भीष्म उवाच
ततस्त्यक्तः श्रिया राजा दैत्यानां बलिरब्रवीत्
यावत्पुरस्तात्प्रतपेत्तावद्वै दक्षिणां दिशम्

12.218.31

पश्चिमां तावदेवापि तथोदीचीं दिवाकरः
तथा मध्यंदिने सूर्यो अस्तमेति यदा तदा
पुनर्देवासुरं युद्धं भावि जेतास्मि वस्तदा

12.218.32

सर्वाँल्लोकान्यदादित्य एकस्थस्तापयिष्यति
तदा देवासुरे युद्धे जेताहं त्वां शतक्रतो

12.218.33

शक्र उवाच
ब्रह्मणास्मि समादिष्टो न हन्तव्यो भवानिति
तेन तेऽहं बले वज्रं न विमुञ्चामि मूर्धनि

12.218.34

यथेष्टं गच्छ दैत्येन्द्र स्वस्ति तेऽस्तु महासुर
आदित्यो नावतपिता कदाचिन्मध्यतः स्थितः

12.218.35

स्थापितो ह्यस्य समयः पूर्वमेव स्वयंभुवा
अजस्रं परियात्येष सत्येनावतपन्प्रजाः

12.218.36

अयनं तस्य षण्मासा उत्तरं दक्षिणं तथा
येन संयाति लोकेषु शीतोष्णे विसृजन्रविः

12.218.37

भीष्म उवाच
एवमुक्तस्तु दैत्येन्द्रो बलिरिन्द्रेण भारत
जगाम दक्षिणामाशामुदीचीं तु पुरंदरः

12.218.38

इत्येतद्बलिना गीतमनहंकारसंज्ञितम्
वाक्यं श्रुत्वा सहस्राक्षः खमेवारुरुहे तदा

Translation — Kisari Mohan Ganguli

"Bhishma said, 'After this, he of hundred sacrifices beheld the goddess of Prosperity, in her own embodied form that blazed splendour, issue out of the form of the high-souled Vali. The illustrious chastiser of Paka, beholding the goddess blazing with radiance, addressed Vali in these words, with eyes expanded in wonder.'

"Sakra said, 'O Vali, who is this one, thus shining with splendour, thus decked with head plumes, thus adorned with golden bracelets on her upper

arms, and thus emitting a halo of glory on all sides in consequence of her energy that is issuing out of thy body.'

"Vali said, 'I do not know whether she is an Asura damsel or a celestial one or a human one. Thou mayst not ask her thyself. Do what pleases thee.'

"Sakra said, 'O thou of sweet smiles, who art thou that art possessed of such radiance and adorned with plumes that thus issuest from the body of Vali. I do not know thee. Kindly tell me thy name. Who, indeed, art thou that thus standest here as Maya herself, blazing with thy own splendour, after having deserted the lord of the Daityas? O, tell me this as I question thee.'

"Sree said, 'Virochana did not know me. This Vali also that is the son of Virochana knows me not. The learned called me by the name of Duhshaha. 1 Some knew me by the name of Vidhitsa. 2 I have other names also, O Vasava! They are Bhuti, Lakshmi, and Sree. 3 Thou knowest me not, O Sakra, nor doth any one among the deities know me.'

"Sakra said, 'O lady that is difficult of being borne, why do you desert Vali now after having lived in him for a long time? Is it due to any act of mine or is it due to any act that Vali has done?'

"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time that moves me from one place to another. Do not, O Sakra, disregard Vali.'

"Sakra said, 'For what reason, O goddess adorned with plumes, do you desert Vali? Why also do you approach me (for living in me)? Tell me this, O thou of sweet smiles!'

'Sree said, 'I live in truth, in gifts, in good vows, in penances, in prowess, and in virtue. Vali hath fallen off from all these. Formerly, he was devoted to the Brahmanas. He was truthful and had controlled his passions. Latterly, however, he began to cherish feelings of animosity towards the Brahmanas and touched clarified butter with soiled hands. 4 Formerly, he was always engaged in the performance of sacrifices. At last, blinded by ignorance and afflicted by Time he began to boast before all persons, saying that his adorations towards me were ceaseless. Deserting him (for these faults) I shall henceforth, O Sakra, dwell in thee. Thou shouldst bear me without heedlessness, and with penances and prowess.'

"Sakra said, 'O thou that dwellest amid lotuses, there is not a single person among gods, men, and all creatures, that can bear thee for ever.'

"Sree said, 'Truly, O Purandara, there is none among gods, Gandharvas, Asuras, or Rakshasas, that can bear me for ever.'

"Sakra said, 'O auspicious lady, tell me how I should conduct myself so that thou mayst dwell in me always. I shall certainly obey thy behests. It behoveth thee to answer me truly.'

"Sree said, 'O chief of the deities, I shall tell thee as to how I may be

enabled to dwell in thee always. Divide me into four parts according to the ordinance laid down in the Vedas.'

"Sakra said, 'I shall assign the habitations according to their strength and power in bearing thee. As regards myself, I shall always take care, O Lakshmi, that I may not offend thee in any way. Amongst men, the earth, that progenitrix of all things, bear them all. She shall bear a fourth part of thyself. I think she hath the strength to do it.'

"Sree said, 'Here, I yield up a quarter of myself. Let it be established on the earth. Do thou, after this, make a proper disposition, O Sakra, for my second quarter.'

"Sakra said, 'The waters, among men, in their liquid form, do various services to human beings. Let the waters bear a fourth part of thy person. They have the strength to bear a portion of thine.'

"Sree said, 'I yield up another quarter of mine that is to be established in the waters. Do thou, after this, O Sakra, assign a proper place for my third quarter.'

"Sakra said, 'The Vedas, the sacrifices, and the deities are all established in Fire. Fire will bear thy third quarter, when it is placed therein.'

"Sree said, 'Here I yield up my third quarter which is to be placed in Fire. Do thou, O Sakra, after this, assign a proper place for my last quarter.'

"Sakra said, 'They that are good among men, devoted to Brahmanas, and truthful in speech, may bear thy fourth quarter. The good have the power to bear it.'

"Sree said, 'Here I yield up my fourth quarter that is to be placed among the good. My portions thus assigned to different creatures, do thou continue to protect me, O Sakra.'

"Sakra said, 'Listen to these words of mine. I have thus distributed thee among different creatures. Those among creatures that will offend against thee shall be chastised by me. The chief of the Daityas, viz., Vali, thus deserted by Sree, then said these words.'

"Vali said, 'At present the Sun shines as much in the east as in the west, and as much in the north as in the south. When, however, the Sun, withdrawing himself from all sides, will shine only upon the region of Brahman situated in the middle of Sumeru, then will again occur a great battle between the gods and the Asuras, and in that fight I shall certainly vanquish all of you. When the Sun, withdrawing himself from all sides, will shine fixedly upon only the region of Brahman, then will again occur a great battle between the gods and the Asuras, and in that fight I shall surely conquer all of you.' 1

"Sakra said, 'Brahman hath commanded me saying that I should never

kill thee. It is for this reason, O Vali, that I do not hurl my thunderbolt upon thy head. Go whithersoever thou wishest, O chief of the Daityas! O great Asura, peace to thee! No time will come when the Sun will shine from only the meridian. The Self-born (Brahman) hath before this ordained the laws that regulate the Sun's motions. Giving light and heat to all creatures, he goes on ceaselessly. For six months he travels in a northward course and then for the other six in a southward course. The sun travels by these courses (one after another), creating winter and summer for all creatures.'

"Bhishma continued, 'Thus addressed by Indra, O Bharata, Vali, the chief of the Daityas, proceeded towards the south. Purandara proceeded towards the north. The thousand-eyed Indra, after having listened to this speech of Vali which was characterised by an entire absence of pride, then ascended the skies.'

134:1 One that is borne with great difficulty.

134:2 Literally, the desire for action; hence abundance or plenty that is the result of action or labour.

134:3 All these names imply plenty and prosperity.

134:4 i.e., with hands not washed after rising from his meals or while going on with his meals.

135:1 The commentator explains that according to the Pauranic theory, the world stands all around the mountains of Meru. The region of Brahman stands on its top. The Sun travels round Meru and shines over all the directions or points of the compass. This happens in the age called the Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But after the lapse of this age, when the Savarnika Manwantara comes, the sun will shine upon only the region on the top of Meru, and all around there will be darkness.

12.219.1

भीष्म उवाच
अत्रैवोदाहरन्तीममितिहासं पुरातनम्
शतक्रतोश्च संवादं नमुचेश्च युधिष्ठिर

12.219.2

श्रिया विहीनमासीनमक्षोभ्यमिव सागरम्
भवाभवज्ञं भूतानामित्युवाच पुरंदरः

12.219.3

बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः
श्रिया विहीनो नमुचे शोचस्याहो न शोचसि

12.219.4

नमुचिरुवाच
अनवाप्यं च शोकेन शरीरं चोपतप्यते
अमित्राश्च प्रहृष्यन्ति नास्ति शोके सहायता

12.219.5

तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत्
संतापाद्भ्रश्यते रूपं धर्मश्चैव सुरेश्वर

12.219.6

विनीय खलु तद्दुःखमागतं वैमनस्यजम्
ध्यातव्यं मनसा हृद्यं कल्याणं संविजानता

12.219.7

यथा यथा हि पुरुषः कल्याणे कुरुते मनः
तदैवास्य प्रसीदन्ति सर्वार्था नात्र संशयः

12.219.8

एकः शास्ता न द्वितीयोऽस्ति शास्ता; गर्भे शयानं पुरुषं शास्ति शास्ता
तेनानुशिष्टः प्रवणादिवोदकं; यथा नियुक्तोऽस्मि तथा वहामि

12.219.9

भावाभावावभिजानन्गरीयो; जानामि श्रेयो न तु तत्करोमि
आशाः सुशर्म्याः सुहृदां सुकुर्व;न्यथा नियुक्तोऽस्मि तथा वहामि

12.219.10

यथा यथास्य प्राप्तव्यं प्राप्नोत्येव तथा तथा
भवितव्यं यथा यच्च भवत्येव तथा तथा

12.219.11

यत्र यत्रैव संयुङ्क्ते धाता गर्भं पुनः पुनः
तत्र तत्रैव वसति न यत्र स्वयमिच्छति

12.219.12

भावो योऽयमनुप्राप्तो भवितव्यमिदं मम
इति यस्य सदा भावो न स मुह्येत्कदाचन

12.219.13

पर्यायैर्हन्यमानानामभियोक्ता न विद्यते
दुःखमेतत्तु यद्द्वेष्टा कर्ताहमिति मन्यते

12.219.14

ऋषींश्च देवांश्च महासुरांश्च; त्रैविद्यवृद्धांश्च वने मुनींश्च
कान्नापदो नोपनमन्ति लोके; परावरज्ञास्तु न संभ्रमन्ति

12.219.15

न पण्डितः क्रुध्यति नापि सज्जते; न चापि संसीदति न प्रहृष्यति
न चार्थकृच्छ्रव्यसनेषु शोचति; स्थितः प्रकृत्या हिमवानिवाचलः

12.219.16

यमर्थसिद्धिः परमा न हर्षये;त्तथैव काले व्यसनं न मोहयेत्
सुखं च दुःखं च तथैव मध्यमं; निषेवते यः स धुरंधरो नरः

12.219.17

यां यामवस्थां पुरुषोऽधिगच्छे;त्तस्यां रमेतापरितप्यमानः
एवं प्रवृद्धं प्रणुदेन्मनोजं; संतापमायासकरं शरीरात्

12.219.18

तत्सदः स परिषत्सभासदः; प्राप्य यो न कुरुते सभाभयम्
धर्मतत्त्वमवगाह्य बुद्धिमा;न्योऽभ्युपैति स पुमान्धुरंधरः

12.219.19

प्राज्ञस्य कर्माणि दुरन्वयानि; न वै प्राज्ञो मुह्यति मोहकाले
स्थानाच्च्युतश्चेन्न मुमोह गौतम;स्तावत्कृच्छ्रामापदं प्राप्य वृद्धः

12.219.20

न मन्त्रबलवीर्येण प्रज्ञया पौरुषेण वा
अलभ्यं लभते मर्त्यस्तत्र का परिदेवना

12.219.21

यदेवमनुजातस्य धातारो विदधुः पुरा
तदेवानुभविष्यामि किं मे मृत्युः करिष्यति

12.219.22

लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति
प्राप्तव्यान्येव प्राप्नोति दुःखानि च सुखानि च

12.219.23

एतद्विदित्वा कार्त्स्न्येन यो न मुह्यति मानवः
कुशलः सुखदुःखेषु स वै सर्वधनेश्वरः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is also cited the old narrative of the discourse between him of a hundred sacrifices and the Asura Namuchi, O Yudhishthira. When the Asura Namuchi, who was conversant with the birth and the death of all creatures, was sitting, divested of prosperity but untroubled at heart like the vast ocean in perfect stillness, Purandara addressed him these: words, 'Fallen off from thy place, bound with cords, brought under the sway of thy foes, and divested of prosperity, dost thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'

"Namuchi answered, 'By indulging in such sorrow as cannot be warded off one only wastes one's body and gladdens one's foes. Then, again, no one can lighten another's sorrow by taking any portion of it upon oneself. For these reasons, O Sakra, I do not indulge in sorrow. All this that thou seest hath one end. 1 Indulgence in sorrow destroys personal comeliness, prosperity, life, and virtue itself, O chief of the deities! Without doubt, suppressing that sorrow which comes upon oneself and which is born of an improper disposition of the mind, one possessed of true knowledge should reflect in one's mind of that which is productive of the highest good and which dwells in the heart itself. 2 When one sets one's mind upon what is for one's highest good, without doubt, the result that takes place is that one's objects are all accomplished. 3 There is One Ordainer, and no second. His control extends over the

being that lies within the womb. Controlled by the great Ordainer I go on as He sets me on, like water running along a downward path. Knowing what is existence and what is emancipation, and understanding also that the latter is superior to the former, I do not, however, strive for attaining to it. Doing acts that tend towards the direction of virtue and also those that tend towards the opposite direction, I go on as He sets me on. One gets those things that are ordained to be got. That which is to happen actually happens. One has repeatedly to reside in such wombs in which one is placed by the Ordainer. One has no choice in the matter. That person is never stupefied, who when placed in any particular condition, accepts it as that which he was ordained to be placed in. Men are affected by pleasure and pain that come by turns in course of Time. There is no personal agency (in the matter of pleasure or pain to any one). In this lies sorrow, viz., that he that dislikes sorrow regards himself as the actor. 1 Amongst Rishis, gods, great Asuras, persons fully conversant with the three Vedas, and ascetics in the forest, who is there whom calamities do not approach? Those, however, that are conversant with the Soul and that which is not-Soul never fear calamities. The person of wisdom, naturally standing immovable like Himavat, never gives way to wrath; never suffers himself to be attached to the objects of the senses; never languishes in sorrow or rejoices in happiness. When overwhelmed with even great afflictions, such a person never gives way to grief. That person is a very superior one whom even great success cannot gladden and even dire calamities cannot afflict, and who bears pleasure and pain, and that which is between them both, with an unmoved heart. Into whatever condition a person may fall, he should summon cheerfulness without yielding to sorrow. Indeed, even thus should one drive off from one's self one's swelling grief that is born in one's mind and that is (if not dispelled) sure to give pain. That assembly of learned persons engaged in the discussion of duties based upon both the Srutis and the Smritis is not a good assembly,--indeed, that does not deserve to be called by the name of assembly,--entering which a wicked man does not become penetrated with fear (born of his wicked deeds). That man is the foremost of his species who having dived into and enquired after righteousness succeeds in acting according to the conclusions to which he arrives. 2 The acts of a wise man are not easily comprehensible. He that is wise, is never Stupefied when afflictions come upon him. Even if he falls away from his position like Gautama in his old age, in consequence of the direct calamity, he does not suffer himself to be stupefied. 3 By any of these, viz., mantras,

strength, energy, wisdom, prowess, behaviour, conduct, or the affluence of wealth, can a person acquire that which has not been ordained to be acquired by him? What sorrow then is there for the non-acquisition of that upon which one has set one's heart? Before I was born, they that have the matter in their hands had ordained what I am to do and suffer. I am fulfilling what was thus ordained for me. What then can death do to me? One obtains only that which has been ordained to be obtained. One goes thither whither it was ordained that one is to go. Those sorrows and joys are obtained that are ordained to be obtained. That man who knowing this fully, does not suffer himself to be stupefied, and who is contented under both happiness and sorrow, is regarded as the foremost of his species.'"

136:1 i.e., all things are destructible instead of being eternal.

136:2 The commentator explains that Hridyam means Hritstham swarupam. By Kalyanam, of course, Moksha or Emancipation is intended.

136:3 As explained in previous verses, one striving to attain Emancipation must set himself to yoga. As a consequence of yoga, one acquires (without wishing for them) many wonderful powers. The accomplishment of one's objects then follows as a matter of course.

137:1 The sense is this: a wise man never regards himself as the actor; and hence never feels sorrow. Whatever sorrow overtakes him he views unmoved and takes it as the result of what had been ordained. Not so the foolish man. He deems himself to be the actor and looks upon sorrow as the result of his own acts. Hence, he cannot view it unmoved. Sorrow, therefore, lies in one's regarding oneself as the actor; the true view being that one instead of being an actor is only an instrument in the hands of the great Ordainer.

137:2 The object of this verse is to show that right conclusions in respect of duties are very rare.

137:3 This is a hard hit, The listener, viz., Indra, had violated, under circumstances of the most wicked deception, the chastity of Gautama's spouse Ahalya. Gautama had to punish his wife by converting her into a stone. This punishment, however, reacted upon Gautama inasmuch as it put a stop to his loading any longer a life of domesticity. In spite of such a dire affliction Gautama did not suffer his cheerfulness to depart from his heart. The effect of the allusion is to tell Indra that the speaker is not like him but like Gautama, i.e., that Namuchi was not the slave of his passions but that he was the master of his senses and the how.

12.220.1

युधिष्ठिर उवाच
मग्नस्य व्यसने कृच्छ्रे किं श्रेयः पुरुषस्य हि
बन्धुनाशे महीपाल राज्यनाशेऽपि वा पुनः

12.220.2

त्वं हि नः परमो वक्ता लोकेऽस्मिन्भरतर्षभ
एतद्भवन्तं पृच्छामि तन्मे वक्तुमिहार्हसि

12.220.3

भीष्म उवाच
पुत्रदारैः सुखैश्चैव वियुक्तस्य धनेन च
मग्नस्य व्यसने कृच्छ्रे धृतिः श्रेयस्करी नृप

12.220.4

धैर्येण युक्तस्य सतः शरीरं न विशीर्यते
आरोग्याच्च शरीरस्य स पुनर्विन्दते श्रियम्

12.220.5

यस्य राज्ञो नरास्तात सात्त्विकीं वृत्तिमास्थिताः
तस्य स्थैर्यं च धैर्यं च व्यवसायश्च कर्मसु

12.220.6

अत्रैवोदाहरन्तीममितिहासं पुरातनम्
बलिवासवसंवादं पुनरेव युधिष्ठिर

12.220.7

वृत्ते देवासुरे युद्धे दैत्यदानवसंक्षये
विष्णुक्रान्तेषु लोकेषु देवराजे शतक्रतौ

12.220.8

इज्यमानेषु देवेषु चातुर्वर्ण्ये व्यवस्थिते
समृध्यमाने त्रैलोक्ये प्रीतियुक्ते स्वयंभुवि

12.220.9

रुद्रैर्वसुभिरादित्यैरश्विभ्यामपि चर्षिभिः
गन्धर्वैर्भुजगेन्द्रैश्च सिद्धैश्चान्यैर्वृतः प्रभुः

12.220.10

चतुर्दन्तं सुदान्तं च वारणेन्द्रं श्रिया वृतम्
आरुह्यैरावतं शक्रस्त्रैलोक्यमनुसंययौ

12.220.11

स कदाचित्समुद्रान्ते कस्मिंश्चिद्गिरिगह्वरे
बलिं वैरोचनिं वज्री ददर्शोपससर्प च

12.220.12

तमैरावतमूर्धस्थं प्रेक्ष्य देवगणैर्वृतम्
सुरेन्द्रमिन्द्रं दैत्येन्द्रो न शुशोच न विव्यथे

12.220.13

दृष्ट्वा तमविकारस्थं तिष्ठन्तं निर्भयं बलिम्
अधिरूढो द्विपश्रेष्ठमित्युवाच शतक्रतुः

12.220.14

दैत्य न व्यथसे शौर्यादथ वा वृद्धसेवया
तपसा भावितत्वाद्वा सर्वथैतत्सुदुष्करम्

12.220.15

शत्रुभिर्वशमानीतो हीनः स्थानादनुत्तमात्
वैरोचने किमाश्रित्य शोचितव्ये न शोचसि

12.220.16

श्रैष्ठ्यं प्राप्य स्वजातीनां भुक्त्वा भोगाननुत्तमान्
हृतस्वबलराज्यस्त्वं ब्रूहि कस्मान्न शोचसि

12.220.17

ईश्वरो हि पुरा भूत्वा पितृपैतामहे पदे
तत्त्वमद्य हृतं दृष्ट्वा सपत्नैः किं न शोचसि

12.220.18

बद्धश्च वारुणैः पाशैर्वज्रेण च समाहतः
हृतदारो हृतधनो ब्रूहि कस्मान्न शोचसि

12.220.19

भ्रष्टश्रीर्विभवभ्रष्टो यन्न शोचसि दुष्करम्
त्रैलोक्यराज्यनाशे हि कोऽन्यो जीवितुमुत्सहेत्

12.220.20

एतच्चान्यच्च परुषं ब्रुवन्तं परिभूय तम्
श्रुत्वा सुखमसंभ्रान्तो बलिर्वैरोचनोऽब्रवीत्

12.220.21

निगृहीते मयि भृशं शक्र किं कत्थितेन ते
वज्रमुद्यम्य तिष्ठन्तं पश्यामि त्वां पुरंदर

12.220.22

अशक्तः पूर्वमासीस्त्वं कथंचिच्छक्ततां गतः
कस्त्वदन्य इमा वाचः सुक्रूरा वक्तुमर्हति

12.220.23

यस्तु शत्रोर्वशस्थस्य शक्तोऽपि कुरुते दयाम्
हस्तप्राप्तस्य वीरस्य तं चैव पुरुषं विदुः

12.220.24

अनिश्चयो हि युद्धेषु द्वयोर्विवदमानयोः
एकः प्राप्नोति विजयमेकश्चैव पराभवम्

12.220.25

मा च ते भूत्स्वभावोऽयं मया दैवतपुंगव
ईश्वरः सर्वभूतानां विक्रमेण जितो बलात्

12.220.26

नैतदस्मत्कृतं शक्र नैतच्छक्र त्वया कृतम्
यत्त्वमेवंगतो वज्रिन्यद्वाप्येवंगता वयम्

12.220.27

अहमासं यथाद्य त्वं भविता त्वं यथा वयम्
मावमंस्था मया कर्म दुष्कृतं कृतमित्युत

12.220.28

सुखदुःखे हि पुरुषः पर्यायेणाधिगच्छति
पर्यायेणासि शक्रत्वं प्राप्तः शक्र न कर्मणा

12.220.29

कालः काले नयति मां त्वां च कालो नयत्ययम्
तेनाहं त्वं यथा नाद्य त्वं चापि न यथा वयम्

12.220.30

न मातृपितृशुश्रूषा न च दैवतपूजनम्
नान्यो गुणसमाचारः पुरुषस्य सुखावहः

12.220.31

न विद्या न तपो दानं न मित्राणि न बान्धवाः
शक्नुवन्ति परित्रातुं नरं कालेन पीडितम्

12.220.32

नागामिनमनर्थं हि प्रतिघातशतैरपि
शक्नुवन्ति प्रतिव्योढुमृते बुद्धिबलान्नराः

12.220.33

पर्यायैर्हन्यमानानां परित्राता न विद्यते
इदं तु दुःखं यच्छक्र कर्ताहमिति मन्यते

12.220.34

यदि कर्ता भवेत्कर्ता न क्रियेत कदाचन
यस्मात्तु क्रियते कर्ता तस्मात्कर्ताप्यनीश्वरः

12.220.35

कालेन त्वाहमजयं कालेनाहं जितस्त्वया
गन्ता गतिमतां कालः कालः कलयति प्रजाः

12.220.36

इन्द्र प्राकृतया बुद्ध्या प्रलपन्नावबुध्यसे
केचित्त्वां बहु मन्यन्ते श्रैष्ठ्यं प्राप्तं स्वकर्मणा

12.220.37

कथमस्मद्विधो नाम जानँल्लोकप्रवृत्तयः
कालेनाभ्याहतः शोचेन्मुह्येद्वाप्यर्थसंभ्रमे

12.220.38

नित्यं कालपरीतस्य मम वा मद्विधस्य वा
बुद्धिर्व्यसनमासाद्य भिन्ना नौरिव सीदति

12.220.39

अहं च त्वं च ये चान्ये भविष्यन्ति सुराधिपाः
ते सर्वे शक्र यास्यन्ति मार्गमिन्द्रशतैर्गतम्

12.220.40

त्वामप्येवं सुदुर्धर्षं ज्वलन्तं परया श्रिया
काले परिणते कालः कालयिष्यति मामिव

12.220.41

बहूनीन्द्रसहस्राणि दैतेयानां युगे युगे
अभ्यतीतानि कालेन कालो हि दुरतिक्रमः

12.220.42

इदं तु लब्ध्वा त्वं स्थानमात्मानं बहु मन्यसे
सर्वभूतभवं देवं ब्रह्माणमिव शाश्वतम्

12.220.43

न चेदमचलं स्थानमनन्तं वापि कस्यचित्
त्वं तु बालिशया बुद्ध्या ममेदमिति मन्यसे

12.220.44

अविश्वास्ये विश्वसिषि मन्यसे चाध्रुवं ध्रुवम्
ममेयमिति मोहात्त्वं राजश्रियमभीप्ससि

12.220.45

नेयं तव न चास्माकं न चान्येषां स्थिरा मता
अतिक्रम्य बहूनन्यांस्त्वयि तावदियं स्थिता

12.220.46

कंचित्कालमियं स्थित्वा त्वयि वासव चञ्चला
गौर्निपानमिवोत्सृज्य पुनरन्यं गमिष्यति

12.220.47

राजलोका ह्यतिक्रान्ता यान्न संख्यातुमुत्सहे
त्वत्तो बहुतराश्चान्ये भविष्यन्ति पुरंदर

12.220.48

सवृक्षौषधिरत्नेयं ससरित्पर्वताकरा
तानिदानीं न पश्यामि यैर्भुक्तेयं पुरा मही

12.220.49

पृथुरैलो मयो भौमो नरकः शम्बरस्तथा
अश्वग्रीवः पुलोमा च स्वर्भानुरमितध्वजः

12.220.50

प्रह्रादो नमुचिर्दक्षो विप्रचित्तिर्विरोचनः
ह्रीनिषेधः सुहोत्रश्च भूरिहा पुष्पवान्वृषः

12.220.51

सत्येषुरृषभो राहुः कपिलाश्वो विरूपकः
बाणः कार्तस्वरो वह्निर्विश्वदंष्ट्रोऽथ नैरृतः

12.220.52

रित्थाहुत्थौ वीरताम्रौ वराहाश्वो रुचिः प्रभुः
विश्वजित्प्रतिशौरिश्च वृषाण्डो विष्करो मधुः

12.220.53

हिरण्यकशिपुश्चैव कैटभश्चैव दानवः
दैत्याश्च कालखञ्जाश्च सर्वे ते नैरृतैः सह

12.220.54

एते चान्ये च बहवः पूर्वे पूर्वतराश्च ये
दैत्येन्द्रा दानवेन्द्राश्च यांश्चान्याननुशुश्रुम

12.220.55

बहवः पूर्वदैत्येन्द्राः संत्यज्य पृथिवीं गताः
कालेनाभ्याहताः सर्वे कालो हि बलवत्तरः

12.220.56

सर्वैः क्रतुशतैरिष्टं न त्वमेकः शतक्रतुः
सर्वे धर्मपराश्चासन्सर्वे सततसत्रिणः

12.220.57

अन्तरिक्षचराः सर्वे सर्वेऽभिमुखयोधिनः
सर्वे संहननोपेताः सर्वे परिघबाहवः

12.220.58

सर्वे मायाशतधराः सर्वे ते कामचारिणः
सर्वे समरमासाद्य न श्रूयन्ते पराजिताः

12.220.59

सर्वे सत्यव्रतपराः सर्वे कामविहारिणः
सर्वे वेदव्रतपराः सर्वे चासन्बहुश्रुताः

12.220.60

सर्वे संहतमैश्वर्यमीश्वराः प्रतिपेदिरे
न चैश्वर्यमदस्तेषां भूतपूर्वो महात्मनाम्

12.220.61

सर्वे यथार्थदातारः सर्वे विगतमत्सराः
सर्वे सर्वेषु भूतेषु यथावत्प्रतिपेदिरे

12.220.62

सर्वे दाक्षायणीपुत्राः प्राजापत्या महाबलाः
ज्वलन्तः प्रतपन्तश्च कालेन प्रतिसंहृताः

12.220.63

त्वं चैवेमां यदा भुक्त्वा पृथिवीं त्यक्ष्यसे पुनः
न शक्ष्यसि तदा शक्र नियन्तुं शोकमात्मनः

12.220.64

मुञ्चेच्छां कामभोगेषु मुञ्चेमं श्रीभवं मदम्
एवं स्वराज्यनाशे त्वं शोकं संप्रसहिष्यसि

12.220.65

शोककाले शुचो मा त्वं हर्षकाले च मा हृषः
अतीतानागते हित्वा प्रत्युत्पन्नेन वर्तय

12.220.66

मां चेदभ्यागतः कालः सदायुक्तमतन्द्रितम्
क्षमस्व नचिरादिन्द्र त्वामप्युपगमिष्यति

12.220.67

त्रासयन्निव देवेन्द्र वाग्भिस्तक्षसि मामिह
संयते मयि नूनं त्वमात्मानं बहु मन्यसे

12.220.68

कालः प्रथममायान्मां पश्चात्त्वामनुधावति
तेन गर्जसि देवेन्द्र पूर्वं कालहते मयि

12.220.69

को हि स्थातुमलं लोके क्रुद्धस्य मम संयुगे
कालस्तु बलवान्प्राप्तस्तेन तिष्ठसि वासव

12.220.70

यत्तद्वर्षसहस्रान्तं पूर्णं भवितुमर्हति
यथा मे सर्वगात्राणि नस्वस्थानि हतौजसः

12.220.71

अहमैन्द्रच्च्युतः स्थानात्त्वमिन्द्रः प्रकृतो दिवि
सुचित्रे जीवलोकेऽस्मिन्नुपास्यः कालपर्ययात्

12.220.72

किं हि कृत्वा त्वमिन्द्रोऽद्य किं हि कृत्वा च्युता वयम्
कालः कर्ता विकर्ता च सर्वमन्यदकारणम्

12.220.73

नाशं विनाशमैश्वर्यं सुखदुःखे भवाभवौ
विद्वान्प्राप्यैवमत्यर्थं न प्रहृष्येन्न च व्यथेत्

12.220.74

त्वमेव हीन्द्र वेत्थास्मान्वेदाहं त्वां च वासव
विकत्थसे मां किं बद्धं कालेन निरपत्रप

12.220.75

त्वमेव हि पुरा वेत्थ यत्तदा पौरुषं मम
समरेषु च विक्रान्तं पर्याप्तं तन्निदर्शनम्

12.220.76

आदित्याश्चैव रुद्राश्च साध्याश्च वसुभिः सह
मया विनिर्जिताः सर्वे मरुतश्च शचीपते

12.220.77

त्वमेव शक्र जानासि देवासुरसमागमे
समेता विबुधा भग्नास्तरसा समरे मया

12.220.78

पर्वताश्चासकृत्क्षिप्ताः सवनाः सवनौकसः
सटङ्कशिखरा घोराः समरे मूर्ध्नि ते मया

12.220.79

किं नु शक्यं मया कर्तुं यत्कालो दुरतिक्रमः
न हि त्वां नोत्सहे हन्तुं सवज्रमपि मुष्टिना

12.220.80

न तु विक्रमकालोऽयं क्षमाकालोऽयमागतः
तेन त्वा मर्षये शक्र दुर्मर्षणतरस्त्वया

12.220.81

त्वं मा परिणते काले परीतं कालवह्निना
नियतं कालपाशेन बद्धं शक्र विकत्थसे

12.220.82

अयं स पुरुषः श्यामो लोकस्य दुरतिक्रमः
बद्ध्वा तिष्ठति मां रौद्रः पशुं रशनया यथा

12.220.83

लाभालाभौ सुखं दुःखं कामक्रोधौ भवाभवौ
वधो बन्धः प्रमोक्षश्च सर्वं कालेन लभ्यते

12.220.84

नाहं कर्ता न कर्ता त्वं कर्ता यस्तु सदा प्रभुः
सोऽयं पचति कालो मां वृक्षे फलमिवागतम्

12.220.85

यान्येव पुरुषः कुर्वन्सुखैः कालेन युज्यते
पुनस्तान्येव कुर्वाणो दुःखैः कालेन युज्यते

12.220.86

न च कालेन कालज्ञः स्पृष्टः शोचितुमर्हति
तेन शक्र न शोचामि नास्ति शोके सहायता

12.220.87

यदा हि शोचतां शोको व्यसनं नापकर्षति
सामर्थ्यं शोचतो नास्ति नाद्य शोचाम्यहं ततः

12.220.88

एवमुक्तः सहस्राक्षो भगवान्पाकशासनः
प्रतिसंहृत्य संरम्भमित्युवाच शतक्रतुः

12.220.89

सवज्रमुद्यतं बाहुं दृष्ट्वा पाशांश्च वारुणान्
कस्येह न व्यथेद्बुद्धिर्मृत्योरपि जिघांसतः

12.220.90

सा ते न व्यथते बुद्धिरचला तत्त्वदर्शिनी
ब्रुवन्न व्यथसे स त्वं वाक्यं सत्यपराक्रम

12.220.91

को हि विश्वासमर्थेषु शरीरे वा शरीरभृत्
कर्तुमुत्सहते लोके दृष्ट्वा संप्रस्थितं जगत्

12.220.92

अहमप्येवमेवैनं लोकं जानाम्यशाश्वतम्
कालाग्नावाहितं घोरे गुह्ये सततगेऽक्षरे

12.220.93

न चात्र परिहारोऽस्ति कालस्पृष्टस्य कस्यचित्
सूक्ष्माणां महतां चैव भूतानां परिपच्यताम्

12.220.94

अनीशस्याप्रमत्तस्य भूतानि पचतः सदा
अनिवृत्तस्य कालस्य क्षयं प्राप्तो न मुच्यते

12.220.95

अप्रमत्तः प्रमत्तेषु कालो जागर्ति देहिषु
प्रयत्नेनाप्यतिक्रान्तो दृष्टपूर्वो न केनचित्

12.220.96

पुराणः शाश्वतो धर्मः सर्वप्राणभृतां समः
कालो न परिहार्यश्च न चास्यास्ति व्यतिक्रमः

12.220.97

अहोरात्रांश्च मासांश्च क्षणान्काष्ठाः कला लवान्
संपिण्डयति नः कालो वृद्धिं वार्धुषिको यथा

12.220.98

इदमद्य करिष्यामि श्वः कर्तास्मीति वादिनम्
कालो हरति संप्राप्तो नदीवेग इवोडुपम्

12.220.99

इदानीं तावदेवासौ मया दृष्टः कथं मृतः
इति कालेन ह्रियतां प्रलापः श्रूयते नृणाम्

12.220.100

नश्यन्त्यर्थास्तथा भोगाः स्थानमैश्वर्यमेव च
अनित्यमध्रुवं सर्वं व्यवसायो हि दुष्करः
उच्छ्राया विनिपातान्ता भावोऽभावस्थ एव च

12.220.101

सा ते न व्यथते बुद्धिरचला तत्त्वदर्शिनी
अहमासं पुरा चेति मनसापि न बुध्यसे

12.220.102

कालेनाक्रम्य लोकेऽस्मिन्पच्यमाने बलीयसा
अज्येष्ठमकनिष्ठं च क्षिप्यमाणो न बुध्यसे

12.220.103

ईर्ष्याभिमानलोभेषु कामक्रोधभयेषु च
स्पृहामोहाभिमानेषु लोकः सक्तो विमुह्यति

12.220.104

भवांस्तु भावतत्त्वज्ञो विद्वाञ्ज्ञानतपोन्वितः
कालं पश्यति सुव्यक्तं पाणावामलकं यथा

12.220.105

कालचारित्रतत्त्वज्ञः सर्वशास्त्रविशारदः
वैरोचने कृतात्मासि स्पृहणीयो विजानताम्

12.220.106

सर्वलोको ह्ययं मन्ये बुद्ध्या परिगतस्त्वया
विहरन्सर्वतोमुक्तो न क्वचित्परिषज्जसे

12.220.107

रजश्च हि तमश्च त्वा स्पृशतो न जितेन्द्रियम्
निष्प्रीतिं नष्टसंतापं त्वमात्मानमुपाससे

12.220.108

सुहृदं सर्वभूतानां निर्वैरं शान्तमानसम्
दृष्ट्वा त्वां मम संजाता त्वय्यनुक्रोशिनी मतिः

12.220.109

नाहमेतादृशं बुद्धं हन्तुमिच्छामि बन्धने
आनृशंस्यं परो धर्मो अनुक्रोशस्तथा त्वयि

12.220.110

मोक्ष्यन्ते वारुणाः पाशास्तवेमे कालपर्ययात्
प्रजानामपचारेण स्वस्ति तेऽस्तु महासुर

12.220.111

यदा श्वश्रूं स्नुषा वृद्धां परिचारेण योक्ष्यते
पुत्रश्च पितरं मोहात्प्रेषयिष्यति कर्मसु

12.220.112

ब्राह्मणैः कारयिष्यन्ति वृषलाः पादधावनम्
शूद्राश्च ब्राह्मणीं भार्यामुपयास्यन्ति निर्भयाः

12.220.113

वियोनिषु च बीजानि मोक्ष्यन्ते पुरुषा यदा
संकरं कांस्यभाण्डैश्च बलिं चापि कुपात्रकैः

12.220.114

चातुर्वर्ण्यं यदा कृत्स्नमुन्मर्यादं भविष्यति
एकैकस्ते तदा पाशः क्रमशः प्रतिमोक्ष्यते

12.220.115

अस्मत्तस्ते भयं नास्ति समयं प्रतिपालय
सुखी भव निराबाधः स्वस्थचेता निरामयः

12.220.116

तमेवमुक्त्वा भगवाञ्शतक्रतुः; प्रतिप्रयातो गजराजवाहनः
विजित्य सर्वानसुरान्सुराधिपो; ननन्द हर्षेण बभूव चैकराट्

12.220.117

महर्षयस्तुष्टुवुरञ्जसा च तं; वृषाकपिं सर्वचराचरेश्वरम्
हिमापहो हव्यमुदावहंस्त्वरं;स्तथामृतं चार्पितमीश्वराय ह

12.220.118

द्विजोत्तमैः सर्वगतैरभिष्टुतो; विदीप्ततेजा गतमन्युरीश्वरः
प्रशान्तचेता मुदितः स्वमालयं; त्रिविष्टपं प्राप्य मुमोद वासवः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What, indeed, is good for a man that is sunk in dire distress, when loss of friends or loss of kingdom, O monarch has occurred? In this world, O bull of Bharata's race, thou art the foremost of our instructors. I ask thee this. It behoveth thee to tell me what I ask.'

"Bhishma said, 'For one that has been deprived of sons and wives and pleasures of every kind and wealth, and that has been plunged into dire distress, fortitude is of the highest good, O king! The body is never emaciated of one that is always possessed of fortitude. Grieflessness bears happiness within it, and also health that is a superior possession. In consequence again of this health of body, once may again acquire prosperity. That wise man, O sire, who adheres to a course of righteous conduct (while afflicted by distress) succeeds in acquiring prosperity, patience, and perseverance in the accomplishment of all his objects. In this connection is once more cited the old narrative of the discourse between Vali and Vasava, O Yudhishthira! After the battle between the gods and the Asuras, in which a large number of Daityas and Danavas fell, had come to an end. Vali became king. He was deceived by Vishnu who once more established his sway over all the worlds. He, of a hundred sacrifices was once more invested with the sovereignty of the deities. After the rule of the deities had thus been re-established, and the four orders of men had been re-established in the practice of their respective courses of duty, the three worlds once more swelled with prosperity, and the Self-born became glad at heart. At that time, accompanied by the Rudras, the Vasus,

the Adityas, the Aswins, the celestial Rishis, the Gandharvas, the Siddhas, and other superior orders of beings, the puissant Sakra, seated in splendour on his four-tusked prince of elephants, called Airavata, made a progress through all the worlds. One day, while thus engaged, the wielder of the thunderbolt beheld Virochana's son Vali within a certain mountain cave on the sea-shore. Seeing the prince of Danavas, he approached him. Beholding the chief of the deities, viz., Indra, thus seated on the back of Airavata and surrounded by the several orders of the celestials, the prince of the Daityas showed no signs of sorrow or agitation. Indra also, seeing Vali staying unmoved and fearless, addressed him from the back of his foremost of elephants, saying, 'How is it, O Daitya, that thou art so unmoved? Is it due to thy heroism or thy having waited with reverence upon aged persons? Is it due to thy mind having been cleansed by penances? To whatever cause it may be due, this frame of mind is certainly very difficult of attainment. Hurled from a position that was certainly the highest, thou art now divested of all thy possessions, and thou hast been brought under the sway of thy foes. O son of Virochana, what is that by having recourse to which thou dost not grieve although the occasion is for grief? Formerly, when thou wert invested with the sovereignty of thy own order, unrivalled pleasures were thine. Now, however, thou art divested of thy wealth and jewels and sovereignty. Tell us why thou art so unmoved. Thou wert before this a god, seated on the throne of thy sire and grandsires. Beholding thyself stripped today by thy foes, why dost thou not grieve? Thou art bound in Varuna's noose and hast been struck with my thunderbolt. Thy wives have been taken away and thy wealth also. Tell us why thou dost not indulge in grief. Divested of prosperity and fallen away from affluence, thou indulgest not in grief. This, indeed, is something that is very remarkable. Who else, O Vali, than one like thee, could venture to bear the burthen of existence after being shorn of the sovereignty of the three worlds?' Hearing without any pain these and other cutting speeches that Indra addressed to him, asserting the while his own superiority over him, Vali, the son of Virochana, fearlessly answered his interrogator, saying the following words.'

"Vali said, 'When calamities have oppressed me, O Sakra, what dost thou gain by such brag now? Today I behold thee, O Purandara, stand before me with the thunderbolt upraised in thy hand! Formerly, however, thou couldst not bear thyself so. Now thou hast by some means gained that power. Indeed, who else than thou could utter such cruel speeches? That person who, though able to punish, shows compassion towards a heroic foe vanquished and brought under his sway, is truly a very superior individual. When two persons fight, victory in the battle is certainly dubious. One of the two certainly becomes victorious, and the other becomes vanquished. O chief of the deities, let not thy disposition be such! Do not imagine that thou hast become the sovereign of all creatures after having conquered all with thy might and prowess! That we have become so is not, O Sakra, the result of any act of ours. 1 That thou hast become so, O wielder of the thunderbolt,

is not the result of any act of thine. What I am now thou wilt be in the future. Do not disregard me, thinking that thou hast done an exceedingly difficult feat. A person obtains happiness and misery one after another in course of Time. Thou hast, O Sakra, obtained the sovereignty of the universe in course of Time but not in consequence of any especial merit in thee. It is Time that leads me on in his course. That same Time leads thee also onward. It is for this that I am not what thou art today, and thou also art not what we are! Dutiful services done to parents, reverential worship of deities, due practice of any good quality,--none of these can bestow happiness on any one. Neither knowledge, nor penances, nor gifts, nor friends, nor kinsmen can rescue one that is afflicted by Time. Men are incapable of averting, by even a thousand means, an impending calamity. Intelligence and strength go for nothing in such cases. There is no rescuer of men that are afflicted by Time's course. That thou, O Sakra, regarded thyself as the actor lies at the root of all sorrow. If the ostensible doer of an act is the real actor thereof, that doer then would not himself be the work of some one else (viz., the Supreme Being). Hence, because the ostensible doer is himself the product of another, that another is the Supreme Being above whom there is nothing higher. Aided by Time I had vanquished thee. Aided by Time thou hast vanquished me. It is Time that is the mover of all beings that move. It is Time that destroys all beings. O Indra, in consequence of thy intelligence being of the vulgar species thou seest not that destruction awaits all things. Some, indeed, regard thee highly as one that has acquired by his own acts the sovereignty of the universe. For all that, how can one like us that know the course of the world, indulge in grief in consequence of having been afflicted by Time, or suffer our understanding to be stupefied, or yield to the influence of error? Shall my understanding or that of one like me, even when we are overwhelmed by Time, coming in contact with a calamity, suffer itself to be destroyed like a wrecked vessel at sea? 1 Myself, thyself, and all those who will in future become the chiefs of the deities, shall have, O Sakra, to go the way along which hundreds of Indras have gone before thee. When thy hour matures itself, Time will surely destroy thee like me,--thee that art now so invincible and that now blazest with unrivalled splendour. In Time's course many thousands of Indras and of deities have been swept off yuga after yuga. Time, indeed, is irresistible. Having attained to thy present position, thou regardest thyself very highly, even as the Creator of all beings, the divine and eternal Brahman. This position of thine had been attained by many before thee. With none did it prove stable or unending. In consequence, however, of a foolish understanding, thou alone regardest it to be immutable and eternal. Thou trustest in that which is not deserving of trust. Thou deemest that to be eternal which is not eternal. O chief of the deities, one that is overwhelmed and stupefied by Time really regards oneself after this manner. Led by folly thou regardest thy present regal prosperity to be thine. Know, however, that it is never

stable in respect of either thee or me or others. It had belonged to innumerable persons before thee. Passing over them, it has now become thine. It will stay with thee, O Vasava, for some time and then prove its instability. Like a cow abandoning one drinking ditch for another, it will surely desert thee for somebody else. So many sovereigns have gone before thee that I venture not to make an enumeration. In the future also, O Purandara, innumerable sovereigns will rise after thee. I do not behold those rulers now that had formerly enjoyed this earth with her trees and plants and gems and living creatures and waters and mines. Prithu, Aila, Maya, Bhima, Naraka, Samvara, Aswagriva, Puloman, Swarbhanu, whose standard was of immeasurable height, Prahlada, Namuchi, Daksha, Vipprachitti, Virochana, Hrinisheva, Suhotra, Bhurihan, Pushavat, Vrisha, Satyepsu, Rishava, Vahu, Kapilaswa, Virupaka, Vana, Kartaswara, Vahni, Viswadanshtra, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchiprabha, Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranyakasipu, the Danava Kaitabha, and many others that were Daityas and Danavas and Rakshasas, these and many more unnamed, belonging to remote and remoter ages, great Daityas and foremost of Danavas, whose names we have heard,--indeed, many foremost of Daityas of former times,--having gone away, leaving the Earth. All of them were afflicted by Time. Time proved stronger than all of them. All of them had worshipped the Creator in hundreds of sacrifices. Thou art not the one person that hast done so. All of them were devoted to righteousness and all of them always performed great sacrifices. All of them were capable of roaming through the skies, and all were heroes that never showed their backs in battle. All of them had very strong frames and all had arms that resembled heavy bludgeons. All of them were masters of hundreds of illusions, and all could assume any form they wished. We have never heard that having engaged themselves in battle any of them had ever sustained a defeat. All were firm observers of the vow of truth, and all of them sported as they wished. Devoted to the Vedas and Vedic rites, all of them were possessors of great learning. Possessed of great might, all of them had acquired the highest prosperity and affluence. But none of those high-souled sovereigns had the least tincture of pride in consequence of sovereignty. All of them were liberal, giving unto each what each deserved. All of them behaved properly and duly towards all creatures. All of them were the offspring of Daksha's daughters. Endued with great strength, all were lords of the creation. Scorching all things with the energy all of them blazed with splendour. Yet all of them were swept off by time. As regards thee, O Sakra, it is evident that when thou shalt have, after enjoying the earth, to leave her, thou wilt not be able to control thy grief. Cast off this desire that thou cherishest for objects of affection and enjoyment. Cast off this pride that is born of prosperity. If thou actest in this manner, thou wilt then be able to bear the grief that attends the loss of sovereignty. When the hour of sorrow comes, do not yield to sorrow. Similarly, when the hour of joy comes, do not rejoice. Disregarding both the past and the future, live contentedly with the present. When Time that never sleeps came upon me that had always been heedful of my duties,

turn thy heart to the ways of peace, O Indra, for that same Time will very soon come over thee! Thou piercest me with thy words, and thou seemest to be bent upon inspiring dread in me. Indeed, finding me collected, thou regardest thy own self very highly. Time had first assailed me. It is even now behind thee. I was at first vanquished by Time. It was for that reason that thou didst afterwards succeed in vanquishing me for which thou roarest in pride thus. Formerly, when I happened to become angry, what person was there on earth that could stand before me in battle? Time, however, is stronger. He has overwhelmed me. It is for this reason, O Vasava, that thou art able to stand before me! Those thousand (celestial years), that are the measure of thy sway, will surely come to an end. Thou shalt then fall and thy limbs will become as miserable as mine now even though I am possessed of mighty energy. I have fallen away from the high place that is occupied by the sovereign of the three worlds. Thou art now the actual Indra in heaven. In this delightful world of living beings, thou art now, in consequence of Time's course, an object of universal adoration. Canst thou say what is that by having done which thou hast become Indra today and what also is that by having done which we have fallen off from the position we had? Time is the one creator and destroyer. Nothing else is cause (in the universe for the production of any effect). Decline, fall, sovereignty, happiness, misery, birth and death,--a learned person by encountering any of these neither rejoices nor indulges in sorrow. Thou, O Indra, knowest us. We also, O Vasava, know thee. Why then dost thou brag in this fashion before me, forgetting, O shameless one, that it is Time that hath made thee what thou art? Thou didst thyself witness what my prowess was in those days. The energy and might I used to display in all my battles, furnish sufficient evidence. The Adityas, the Rudras, the Sadhyas, the Vasus, and the Maruts, O lord of Sachi, were all vanquished by me. Thou knowest it well thyself, O Sakra, that in the great encounter between the gods and the Asuras, the assembled deities were quickly routed by me by the fury of my attack. Mountains with their forests and the denizens that lived in those forests, were repeatedly hurled by us. Many were the mountain summits with craggy edges that I broke on thy head. What, however, can I do now? Time is incapable of being resisted. If it were not so, do not think that I would not have ventured to kill thee with that thunderbolt of thine with even a blow of my fist. The present, however, is not the hour with me for the display of prowess. The hour that hath come is such that I should adopt tranquillity now and tolerate everything. It is for this reason, O Sakra, that I put up with all this insolence of thine. Know, however, that I am less able to bear insolence than even thou. Thou braggest before one who, upon his time having matured, is surrounded on all sides by Time's conflagration and bound strongly in Time's cords. Yonder stands that dark individual who is incapable of being resisted by the world. Of fierce form, he stands there, having bound me like an inferior animal bound with cords. Gain and loss, happiness and misery, lust and wrath, birth and death, captivity and release,--these all one encounters in Time's course. I am not the actor. Thou art not the actor. He is the actor who, indeed, is omnipotent. That Time ripens

me (for throwing me down) like a fruit that has appeared on a tree. There are certain acts by doing which one person obtains happiness in Time's course. By doing those very acts another obtains misery in the course of Time. Versed as I am with the virtues of Time, it behoves me not to indulge in grief when it is Time that has assailed me. It is for this reason, O Sakra, that I do not grieve. Grief cannot do us any good. The grief of one that indulges in grief never dispels one's calamity. On the other hand, grief destroys one's power. It is for this that I do not indulge in grief.'

"Thus addressed by the chief of the Daityas, he of a hundred sacrifices, viz., the puissant and thousand-eyed chastiser of Paka, restrained his wrath and said these words.'

"Sakra said, 'Beholding this upraised arm of mine, equipped with the thunderbolt, and those nooses of Varuna, who is there whose understanding would not be agitated, including the very Destroyer himself that compasses the death of all beings? Thy understanding, however, so firm and so endued with vision of the truth, hath not been agitated. O thou of invincible prowess, verily, thou art unmoved today in consequence of thy fortitude. Beholding all things in this universe to be fleeting, who is there in it, endued with body, that would venture to repose confidence on either his body or all the objects of his desire? Like thyself I also know that this universe is not eternal, and that it has been thrown into Time's conflagration that is dreadful though hidden from the view, that is continuously burning, and that is truly endless. Every one is assailed here by Time. Nothing among beings that are subtile or gross enjoys an immunity from Time's sway. All things are being cooked in Time's cauldron. Time has no master. Time is ever heedful. Time is always cooking all things within itself. No one who has once entered the domain of Time which is ceaselessly going on, can escape therefrom. All embodied beings may be heedless of Time, but Time is heedful and is broad awake behind them. No one has ever been seen to have driven off Time from him. Ancient and eternal, and the embodiment of justice, Time is uniform in respect of all living creatures. Time cannot be avoided, and there is no retrogression in its course. Like a usurer adding up his interest, Time adds up its subtile portions represented by kalas, and lavas, and kashthas, and kshanas, and months, and days and nights. Like the current of a river washing away a tree whose roots are reached by it, Time, getting at him who says, 'This I will do today but this other act I will do tomorrow' sweeps him away. Time sweeps away one and men exclaim, 'I saw him a little while ago. How has he died?' Wealth, comforts, rank, prosperity, all fall a prey to Time. Approaching every living creature, Time snatches away his life. All things that proudly raise their heads high are destined to fall down. That which is existent is only another form of the non-existent. Everything is transitory and unstable. Such a conviction is, however, difficult to come at. Thy understanding, so firm and endued with true vision, is unmoved. Thou dost not, even mentally, realise what thou wert some time ago. Time that is strong, assailing the universe, cooks it within itself and sweeps away everything without consideration of seniority of years or the reverse. For all that, one that is

being dragged by Time is unconscious of the noose thrown round one's neck. People, given to jealousy and vanity and cupidity to lust, wrath, and fear, to desire, heedlessness, and pride, suffer themselves to be stupefied. Thou, however, art acquainted with the truth of existence. Thou art possessed of learning and endued with wisdom and penance. Thou beholdest Time as clearly as if it were an emblic myrobalan on the palm of thy hand. O son of Virochana, fully conversant art thou with the topic of Time's conduct. Thou art well-versed in all branches of knowledge. Thou art of cleansed Soul and a thorough master of thy persons. Thou art, for this, an object of affection with all persons endued with wisdom. Thou hast, with thy understanding, fully comprehended the whole universe. Though thou hast enjoyed every kind of happiness, thou art never attached to anything, and hence thou hast not been stained by anything. The qualities of Passion and Darkness do not soil thee for thou hast conquered thy senses. Thou waitest only upon thy Soul which is divested of both joy and sorrow. The friend of all creatures, without animosity, with thy heart set upon tranquillity, beholding thee thus, my heart is inclined to compassion towards thee. I do not desire to afflict an enlightened person like thee by keeping him in an enchained condition. Abstention from injury is the highest religion. I feel compassion towards thee. These nooses of Varuna, with which thou hast been bound, will loosen Time's course in consequence of the misconduct of men. Blessed be thou, O great Asura! When the daughter-in-law will set the aged mother-in-law to work, when the son, through delusion, will command the sire to work for him, when Sudras will have their feet washed by Brahmanas and have sexual congress fearlessly with women of regenerate families, when men will discharge the vital seed into forbidden wombs, when the refuse of houses will begin to be carried upon plates and vessels made of white brass, and when sacrificial offerings intended for the deities will begin to be borne upon forbidden vessels, when all the four orders will transgress all restraints, then these bonds of thine will begin one by one, to loosen. From us thou hast no fear. Wait quietly. Be happy. Be divested of all sorrow. Let thy heart be cheerful. Let no illness be thine.' Having said these words unto him, the divine Indra, having the prince of elephants for his vehicle, left that spot. Having vanquished all the Asuras, the chief of the deities rejoiced in gladness and became the one sole lord of all the worlds. The great Rishis hymned the praises of that lord of all mobile and immobile creatures. The deity of fire once more began to bear the libations of clarified butter that were poured (by all) into his visible form, and the great god took charge of the nectar that was committed to his care. His praises hymned by the foremost of Brahmanas engaged in sacrifices, the lord Indra, blazing with splendour, his wrath pacified, and his heart tranquillised, became gladdened, and returning to his own abode in heaven, began to pass his days in great happiness.'" 1

139:1 The we here is the pronoun of dignity, applying to the speaker only and not to both the speaker and the listener.

140:1 The sentence is an interrogative one. The Burdwan translator mistakes the Meaning. K.P. Singha is correct.

144:1 These things had not happened for many days in consequence of the wickedness of the Asuras. With the victory of Indra. sacrifices returned. and with them universal peace.

12.221.1

युधिष्ठिर उवाच
पूर्वरूपाणि मे राजन्पुरुषस्य भविष्यतः
पराभविष्यतश्चैव त्वं मे ब्रूहि पितामह

12.221.2

भीष्म उवाच
मन एव मनुष्यस्य पूर्वरूपाणि शंसति
भविष्यतश्च भद्रं ते तथैव नभविष्यतः

12.221.3

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
श्रिया शक्रस्य संवादं तन्निबोध युधिष्ठिर

12.221.4

महतस्तपसो व्युष्ट्या पश्यँल्लोकौ परावरौ
सामान्यमृषिभिर्गत्वा ब्रह्मलोकनिवासिभिः

12.221.5

ब्रह्मैवामितदीप्तौजाः शान्तपाप्मा महातपाः
विचचार यथाकामं त्रिषु लोकेषु नारदः

12.221.6

कदाचित्प्रातरुत्थाय पिस्पृक्षुः सलिलं शुचि
ध्रुवद्वारभवां गङ्गां जगामावततार च

12.221.7

सहस्रनयनश्चापि वज्री शम्बरपाकहा
तस्या देवर्षिजुष्टायास्तीरमभ्याजगाम ह

12.221.8

तावाप्लुत्य यतात्मानौ कृतजप्यौ समासतुः
नद्याः पुलिनमासाद्य सूक्ष्मकाञ्चनवालुकम्

12.221.9

पुण्यकर्मभिराख्याता देवर्षिकथिताः कथाः
चक्रतुस्तौ कथाशीलौ शुचिसंहृष्टमानसौ
पूर्ववृत्तव्यपेतानि कथयन्तौ समाहितौ

12.221.10

अथ भास्करमुद्यन्तं रश्मिजालपुरस्कृतम्
पूर्णमण्डलमालोक्य तावुत्थायोपतस्थतुः

12.221.11

अभितस्तूदयन्तं तमर्कमर्कमिवापरम्
आकाशे ददृशे ज्योतिरुद्यतार्चिःसमप्रभम्

12.221.12

तयोः समीपं संप्राप्तं प्रत्यदृश्यत भारत
तत्सुपर्णार्कचरितमास्थितं वैष्णवं पदम्
भाभिरप्रतिमं भाति त्रैलोक्यमवभासयत्

12.221.13

दिव्याभिरूपशोभाभिरप्सरोभिः पुरस्कृताम्
बृहतीमंशुमत्प्रख्यां बृहद्भानोरिवार्चिषम्

12.221.14

नक्षत्रकल्पाभरणां ताराभक्तिसमस्रजम्
श्रियं ददृशतुः पद्मां साक्षात्पद्मतलस्थिताम्

12.221.15

सावरुह्य विमानाग्रादङ्गनानामनुत्तमा
अभ्यगच्छत्त्रिलोकेशं शक्रं चर्षिं च नारदम्

12.221.16

नारदानुगतः साक्षान्मघवांस्तामुपागमत्
कृताञ्जलिपुटो देवीं निवेद्यात्मानमात्मना

12.221.17

चक्रे चानुपमां पूजां तस्याश्चापि स सर्ववित्
देवराजः श्रियं राजन्वाक्यं चेदमुवाच ह

12.221.18

का त्वं केन च कार्येण संप्राप्ता चारुहासिनि
कुतश्चागम्यते सुभ्रु गन्तव्यं क्व च ते शुभे

12.221.19

श्रीरुवाच
पुण्येषु त्रिषु लोकेषु सर्वे स्थावरजङ्गमाः
ममात्मभावमिच्छन्तो यतन्ते परमात्मना

12.221.20

साहं वै पङ्कजे जाता सूर्यरश्मिविबोधिते
भूत्यर्थं सर्वभूतानां पद्मा श्रीः पद्ममालिनी

12.221.21

अहं लक्ष्मीरहं भूतिः श्रीश्चाहं बलसूदन
अहं श्रद्धा च मेधा च सन्नतिर्विजितिः स्थितिः

12.221.22

अहं धृतिरहं सिद्धिरहं त्विड्भूतिरेव च
अहं स्वाहा स्वधा चैव संस्तुतिर्नियतिः कृतिः

12.221.23

राज्ञां विजयमानानां सेनाग्रेषु ध्वजेषु च
निवासे धर्मशीलानां विषयेषु पुरेषु च

12.221.24

जितकाशिनि शूरे च संग्रामेष्वनिवर्तिनि
निवसामि मनुष्येन्द्रे सदैव बलसूदन

12.221.25

धर्मनित्ये महाबुद्धौ ब्रह्मण्ये सत्यवादिनि
प्रश्रिते दानशीले च सदैव निवसाम्यहम्

12.221.26

असुरेष्ववसं पूर्वं सत्यधर्मनिबन्धना
विपरीतांस्तु तान्बुद्ध्वा त्वयि वासमरोचयम्

12.221.27

शक्र उवाच
कथंवृत्तेषु दैत्येषु त्वमवात्सीर्वरानने
दृष्ट्वा च किमिहागास्त्वं हित्वा दैतेयदानवान्

12.221.28

श्रीरुवाच
स्वधर्ममनुतिष्ठत्सु धैर्यादचलितेषु च
स्वर्गमार्गाभिरामेषु सत्त्वेषु निरता ह्यहम्

12.221.29

दानाध्ययनयज्ञेज्या गुरुदैवतपूजनम्
विप्राणामतिथीनां च तेषां नित्यमवर्तत

12.221.30

सुसंमृष्टगृहाश्चासञ्जितस्त्रीका हुताग्नयः
गुरुशुश्रूषवो दान्ता ब्रह्मण्याः सत्यवादिनः

12.221.31

श्रद्दधाना जितक्रोधा दानशीलानसूयकाः
भृतपुत्रा भृतामात्या भृतदारा ह्यनीर्षवः

12.221.32

अमर्षणा न चान्योन्यं स्पृहयन्ति कदाचन
न च जातूपतप्यन्ते धीराः परसमृद्धिभिः

12.221.33

दातारः संगृहीतार आर्याः करुणवेदिनः
महाप्रसादा ऋजवो दृढभक्ता जितेन्द्रियाः

12.221.34

संतुष्टभृत्यसचिवाः कृतज्ञाः प्रियवादिनः
यथार्थमानार्थकरा ह्रीनिषेधा यतव्रताः

12.221.35

नित्यं पर्वसु सुस्नाताः स्वनुलिप्ताः स्वलंकृताः
उपवासतपःशीलाः प्रतीता ब्रह्मवादिनः

12.221.36

नैनानभ्युदियात्सूर्यो न चाप्यासन्प्रगेनिशाः
रात्रौ दधि च सक्तूंश्च नित्यमेव व्यवर्जयन्

12.221.37

काल्यं घृतं चान्ववेक्षन्प्रयता ब्रह्मचारिणः
मङ्गलानपि चापश्यन्ब्राह्मणांश्चाप्यपूजयन्

12.221.38

सदा हि ददतां धर्मः सदा चाप्रतिगृह्णताम्
अर्धं च रात्र्याः स्वपतां दिवा चास्वपतां तथा

12.221.39

कृपणानाथवृद्धानां दुर्बलातुरयोषिताम्
दायं च संविभागं च नित्यमेवानुमोदताम्

12.221.40

विषण्णं त्रस्तमुद्विग्नं भयार्तं व्याधिपीडितम्
हृतस्वं व्यसनार्तं च नित्यमाश्वासयन्ति ते

12.221.41

धर्ममेवान्ववर्तन्त न हिंसन्ति परस्परम्
अनुकूलाश्च कार्येषु गुरुवृद्धोपसेविनः

12.221.42

पितृदेवातिथींश्चैव यथावत्तेऽभ्यपूजयन्
अवशेषाणि चाश्नन्ति नित्यं सत्यतपोरताः

12.221.43

नैकेऽश्नन्ति सुसंपन्नं न गच्छन्ति परस्त्रियम्
सर्वभूतेष्ववर्तन्त यथात्मनि दयां प्रति

12.221.44

नैवाकाशे न पशुषु नायोनौ न च पर्वसु
इन्द्रियस्य विसर्गं तेऽरोचयन्त कदाचन

12.221.45

नित्यं दानं तथा दाक्ष्यमार्जवं चैव नित्यदा
उत्साहश्चानहंकारः परमं सौहृदं क्षमा

12.221.46

सत्यं दानं तपः शौचं कारुण्यं वागनिष्ठुरा
मित्रेषु चानभिद्रोहः सर्वं तेष्वभवत्प्रभो

12.221.47

निद्रा तन्द्रीरसंप्रीतिरसूया चानवेक्षिता
अरतिश्च विषादश्च न स्पृहा चाविशन्त तान्

12.221.48

साहमेवंगुणेष्वेव दानवेष्ववसं पुरा
प्रजासर्गमुपादाय नैकं युगविपर्ययम्

12.221.49

ततः कालविपर्यासे तेषां गुणविपर्ययात्
अपश्यं विगतं धर्मं कामक्रोधवशात्मनाम्

12.221.50

सभासदां ते वृद्धानां सत्याः कथयतां कथाः
प्राहसन्नभ्यसूयंश्च सर्ववृद्धान्गुणावराः

12.221.51

यूनः सहसमासीनान्वृद्धानभिगतान्सतः
नाभ्युत्थानाभिवादाभ्यां यथापूर्वमपूजयन्

12.221.52

वर्तयन्त्येव पितरि पुत्राः प्रभवताऽऽत्मनः
अमित्रभृत्यतां प्राप्य ख्यापयन्तोऽनपत्रपाः

12.221.53

तथा धर्मादपेतेन कर्मणा गर्हितेन ये
महतः प्राप्नुवन्त्यर्थांस्तेष्वेषामभवत्स्पृहा

12.221.54

उच्चैश्चाप्यवदन्रात्रौ नीचैस्तत्राग्निरज्वलत्
पुत्राः पितॄनभ्यवदन्भार्याश्चाभ्यवदन्पतीन्

12.221.55

मातरं पितरं वृद्धमाचार्यमतिथिं गुरुम्
गुरुवन्नाभ्यनन्दन्त कुमारान्नान्वपालयन्

12.221.56

भिक्षां बलिमदत्त्वा च स्वयमन्नानि भुञ्जते
अनिष्ट्वा संविभज्याथ पितृदेवातिथीन्गुरून्

12.221.57

न शौचमनुरुध्यन्त तेषां सूदजनास्तथा
मनसा कर्मणा वाचा भक्तमासीदनावृतम्

12.221.58

विप्रकीर्णानि धान्यानि काकमूषकभोजनम्
अपावृतं पयोऽतिष्ठदुच्छिष्टाश्चास्पृशन्घृतम्

12.221.59

कुद्दालपाटीपिटकं प्रकीर्णं कांस्यभाजनम्
द्रव्योपकरणं सर्वं नान्ववैक्षत्कुटुम्बिनी

12.221.60

प्राकारागारविध्वंसान्न स्म ते प्रतिकुर्वते
नाद्रियन्ते पशून्बद्ध्वा यवसेनोदकेन च

12.221.61

बालानां प्रेक्षमाणानां स्वयं भक्षानभक्षयन्
तथा भृत्यजनं सर्वं पर्यश्नन्ति च दानवाः

12.221.62

पायसं कृसरं मांसमपूपानथ शष्कुलीः
अपाचयन्नात्मनोऽर्थे वृथामांसान्यभक्षयन्

12.221.63

उत्सूर्यशायिनश्चासन्सर्वे चासन्प्रगेनिशाः
अवर्तन्कलहाश्चात्र दिवारात्रं गृहे गृहे

12.221.64

अनार्याश्चार्यमासीनं पर्युपासन्न तत्र ह
आश्रमस्थान्विकर्मस्थाः प्रद्विषन्ति परस्परम्
संकराश्चाप्यवर्तन्त न च शौचमवर्तत

12.221.65

ये च वेदविदो विप्रा विस्पष्टमनृचश्च ये
निरन्तरविशेषास्ते बहुमानावमानयोः

12.221.66

हावमाभरणं वेषं गतिं स्थितिमवेक्षितुम्
असेवन्त भुजिष्या वै दुर्जनाचरितं विधिम्

12.221.67

स्त्रियः पुरुषवेषेण पुंसः स्त्रीवेषधारिणः
क्रीडारतिविहारेषु परां मुदमवाप्नुवन्

12.221.68

प्रभवद्भिः पुरा दायानर्हेभ्यः प्रतिपादितान्
नाभ्यवर्तन्त नास्तिक्याद्वर्तन्तः संभवेष्वपि

12.221.69

मित्रेणाभ्यर्थितं मित्रमर्थे संशयिते क्वचित्
वालकोट्यग्रमात्रेण स्वार्थेनाघ्नत तद्वसु

12.221.70

परस्वादानरुचयो विपण्यव्यवहारिणः
अदृश्यन्तार्यवर्णेषु शूद्राश्चापि तपोधनाः

12.221.71

अधीयन्तेऽव्रताः केचिद्वृथाव्रतमथापरे
अशुश्रूषुर्गुरोः शिष्यः कश्चिच्छिष्यसखो गुरुः

12.221.72

पिता चैव जनित्री च श्रान्तौ वृत्तोत्सवाविव
अप्रभुत्वे स्थितौ वृद्धावन्नं प्रार्थयतः सुतान्

12.221.73

तत्र वेदविदः प्राज्ञा गाम्भीर्ये सागरोपमाः
कृष्यादिष्वभवन्सक्ता मूर्खाः श्राद्धान्यभुञ्जत

12.221.74

प्रातः प्रातश्च सुप्रश्नं कल्पनं प्रेषणक्रियाः
शिष्यानुप्रहितास्तस्मिन्नकुर्वन्गुरवश्च ह

12.221.75

श्वश्रूश्वशुरयोरग्रे वधूः प्रेष्यानशासत
अन्वशासच्च भर्तारं समाहूयाभिजल्पती

12.221.76

प्रयत्नेनापि चारक्षच्चित्तं पुत्रस्य वै पिता
व्यभजंश्चापि संरम्भाद्दुःखवासं तथावसन्

12.221.77

अग्निदाहेन चोरैर्वा राजभिर्वा हृतं धनम्
दृष्ट्वा द्वेषात्प्राहसन्त सुहृत्संभाविता ह्यपि

12.221.78

कृतघ्ना नास्तिकाः पापा गुरुदाराभिमर्शिनः
अभक्ष्यभक्षणरता निर्मर्यादा हतत्विषः

12.221.79

तेष्वेवमादीनाचारानाचरत्सु विपर्यये
नाहं देवेन्द्र वत्स्यामि दानवेष्विति मे मतिः

12.221.80

तां मां स्वयमनुप्राप्तामभिनन्द शचीपते
त्वयार्चितां मां देवेश पुरोधास्यन्ति देवताः

12.221.81

यत्राहं तत्र मत्कान्ता मद्विशिष्टा मदर्पणाः
सप्त देव्यो मयाष्टम्यो वासं चेष्यन्ति मेऽष्टधा

12.221.82

आशा श्रद्धा धृतिः कान्तिर्विजितिः सन्नतिः क्षमा
अष्टमी वृत्तिरेतासां पुरोगा पाकशासन

12.221.83

ताश्चाहं चासुरांस्त्यक्त्वा युष्मद्विषयमागता
त्रिदशेषु निवत्स्यामो धर्मनिष्ठान्तरात्मसु

12.221.84

भीष्म उवाच
इत्युक्तवचनां देवीमत्यर्थं तौ ननन्दतुः
नारदश्च त्रिलोकर्षिर्वृत्रहन्ता च वासवः

12.221.85

ततोऽनलसखो वायुः प्रववौ देववेश्मसु
इष्टगन्धः सुखस्पर्शः सर्वेन्द्रियसुखावहः

12.221.86

शुचौ चाभ्यर्चिते देशे त्रिदशाः प्रायशः स्थिताः
लक्ष्म्या सहितमासीनं मघवन्तं दिदृक्षवः

12.221.87

ततो दिवं प्राप्य सहस्रलोचनः; श्रियोपपन्नः सुहृदा सुरर्षिणा
रथेन हर्यश्वयुजा सुरर्षभः; सदः सुराणामभिसत्कृतो ययौ

12.221.88

अथेङ्गितं वज्रधरस्य नारदः; श्रियाश्च देव्या मनसा विचारयन्
श्रियै शशंसामरदृष्टपौरुषः; शिवेन तत्रागमनं महर्द्धिमत्

12.221.89

ततोऽमृतं द्यौः प्रववर्ष भास्वती; पितामहस्यायतने स्वयंभुवः
अनाहता दुन्दुभयश्च नेदिरे; तथा प्रसन्नाश्च दिशश्चकाशिरे

12.221.90

यथर्तु सस्येषु ववर्ष वासवो; न धर्ममार्गाद्विचचाल कश्चन
अनेकरत्नाकरभूषणा च भूः; सुघोषघोषा भुवनौकसां जये

12.221.91

क्रियाभिरामा मनुजा यशस्विनो; बभुः शुभे पुण्यकृतां पथि स्थिताः
नरामराः किंनरयक्षराक्षसाः; समृद्धिमन्तः सुखिनो यशस्विनः

12.221.92

न जात्वकाले कुसुमं कुतः फलं; पपात वृक्षात्पवनेरितादपि
रसप्रदाः कामदुघाश्च धेनवो; न दारुणा वाग्विचचार कस्यचित्

12.221.93

इमां सपर्यां सह सर्वकामदैः; श्रियाश्च शक्रप्रमुखैश्च दैवतैः
पठन्ति ये विप्रसदः समागमे; समृद्धकामाः श्रियमाप्नुवन्ति ते

12.221.94

त्वया कुरूणां वर यत्प्रचोदितं; भवाभवस्येह परं निदर्शनम्
तदद्य सर्वं परिकीर्तितं मया; परीक्ष्य तत्त्वं परिगन्तुमर्हसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, the indications of future greatness and future fall in respect of a person.'

"Bhishma said, 'The mind itself, blessed be thou, indicates the premonitory symptoms of one's future prosperity and future fall. In this connection is cited the old story of the discourse between Sree and Sakra. Listen to it, O Yudhishthira! The great ascetic Narada, of energy whose effulgence is as immeasurable as Brahma itself, with sins all destroyed, capable of beholding through the prosperity of his penances both this and the other world at once, and the equal of the celestial Rishis in the region of the Creator, roved according to his pleasure through the triple world. One day, rising up at dawn, he wished to perform his ablutions, and for that purpose went to the river Ganga as she issued out of the pass known by the name of Dhruva and plunged into the stream. 1 At that time the thousand-eyed Indra also, the wielder of the thunderbolt, and the slayer of Samvara and Paka, came to the very bank where Narada was. The Rishi and the deity, both of souls under perfect command, finished their ablutions, and having completed their silent recitations, sat together. They employed the hour in reciting and listening to the excellent narratives told by the great celestial Rishis descriptive of many good and high deeds. Indeed, with concentrated attention the two were engaged in such pleasant discourse on ancient history. 2 While sitting there they beheld the rising Sun casting his thousand rays right before him. Seeing the full orb, both of them stood up and hymned his praises. Just at that time they beheld in the sky, in a direction opposite to that of the rising star of day, some luminous object, resplendent as blazing fire and that seemed to be a second star of day. And they saw, O Bharata, that that luminous object was gradually approaching towards them both. Riding upon Vishnu's vehicle adorned with Garuda and Surya himself, that object blazed forth with unrivalled splendour, and seemed to illumine the three worlds. The object they saw was none other than Sree herself, attended by many Apsaras endued with splendid beauty. Indeed, she looked like a large solar disc herself, possessed of effulgence resembling that of fire. Adorned with ornaments that looked like veritable stars, she wore a wreath that resembled a garland of pearls. Indra saw that goddess called Padma having her habitation in the midst of lotuses. Descending from her foremost of cars, that unrivalled lady began to approach

towards the lord of the three worlds and the celestial Rishi Narada. Followed by Narada, Maghavat also proceeded towards that lady. With joined hands, he offered himself up to her, and versed as he was with all things, he worshipped her with reverence and sincerity never surpassed. The adorations over, the lord of celestials, O king, addressed Sree in the following words.'

"Sakra said, 'O thou of sweet smiles, who, indeed, art thou and for what business hast thou come here? O thou of fair brows, whence dost thou come and whither wilt thou proceed, O auspicious lady?'

"Sree said, 'In the three worlds full of the seeds of auspiciousness, all creatures, mobile and immobile, strive with their whole hearts to win an association with me. I am that Padma, that Sree decked with lotuses, who sprang from the lotus that blooms at the touch of the rays of Surya, for the prosperity of all creatures. I am called Lakshmi, Bhuti, and Sree, O slayer of Vala! I am Faith, I am Intelligence, I am Affluence, I am Victory, and I am Immutability. I am Patience, I am Success, I am Prosperity. I am Swaha, I am Swadha, I am Reverence, I am Fate, and I am Memory. I dwell at the van and on the standards of victorious and virtuous sovereigns, as also in their homes and cities and dominions. I always reside, O slayer of Vala, with those foremost of men, viz., heroes panting after victory and unretreating from battle. I also reside for ever with persons that are firmly attached to virtue, that are endued with great intelligence, that are devoted to Brahma, that are truthful in speech, that are possessed of humility, and that are liberal. Formerly, I dwelt with the Asuras in consequence of my disposition of being bound by truth and merit Seeing, however, that the Asuras have assumed adverse natures, I have left then and wish to reside in thee.'

"Sakra said, 'O thou of fair face, in consequence of what behaviour of the Asuras didst thou dwell with them? What didst thou see there for which thou hast come hither, having deserted the Daityas and the Danavas?'

"Sree said, I attach myself steadfastly to those that are devoted to the duties of their own order, to those that never fall away from patience, to those that take a pleasure in walking along the path which leads to heaven. I always reside with those that are distinguished for liberality, for study of the scriptures, for sacrifices, for other scriptural rites, and for worship of Pitris, deities, preceptors, seniors, and guests. Formerly, the Danavas used to keep their abodes clean, to keep their women under control, to pour libations on the sacrificial fire, to wait dutifully on their preceptors, to restrain their passions, to be obedient to the Brahmanas, and to be truthful in speech. They were full of faith; they kept their wrath under control; they practised the virtue of charity; they never envied others; they used to maintain their friends and advisers, and their spouses; they were never jealous. Formerly, they never assailed one another, filled with wrath. They were all contented and never felt pain at the sight of other people's affluence and prosperity. They were all charitable and economical; of respectable conduct, and endued with compassion. They were excessively inclined to grace, possessed of simplicity of conduct, steadfast in faith, and had their passions under complete control. They used to keep their servants and

counsellors contented, and were grateful and endued with sweet speech. They used to serve every one as each deserved in consequence of his position and honour. They were endued with shame. They were of rigid vows. They used to perform their ablutions on every sacred day. They used to smear themselves properly with perfumes and suspicious unguents. They were also to adorn their persons duly. They were observant of fasts and penances, were trustful, and utterers of Vedic hymns. The Sun never rose upon them while they lay asleep. They never outslept the moon. They always abstained from curds and pounded barley. They used every morning to look at clarified butter and other auspicious articles, and with senses withdrawn they used to recite the Vedas and worship Brahmanas with gifts. Their discourse was always virtuous, and they never accepted gifts. They always went to sleep at midnight and never slept during the day. They always used to take pleasure in showing compassion for the distressed, the helpless, the aged, the weak, the sick, and women, and enjoyed all their possessions by sharing these with them. They always used to assume and comfort the agitated, the cheerless, the anxious, the terrified, the diseased, the weak and emaciated, the robbed, and the afflicted. They followed the dictates of virtue and never injured one another. They were ready and well-disposed for action of every kind (that deserved to be accomplished). They used to serve and wait with reverence upon seniors and aged individuals. They duly worshipped Pitris, deities, and guests, and ate every day what was left after gratifying these. They were firmly devoted to truth and penances. None amongst them ate singly any food that was good, and none had congress with other people's wives. As regards compassion, they behaved towards all creatures as towards their own selves. They never allowed the emission of the vital seed into empty space, into inferior animals, into forbidden wombs, or on sacred days. They were always distinguished for gifts, for cleverness, for simplicity, for hopeful exertion, for humility, for friendliness, and for forgiveness. And, O puissant one, truth, charity, penance, purity, compassion, soft speeches and absence of animosity towards friends,--all these were always in them. Slumber, procrastination, fretfulness, envy, and want of foresight, discontent, melancholy, cupidity never assailed them. In consequence of the Danavas having been distinguished for these good qualities, I dwelt with them from the beginning of the creation for many yugas together. Times were altered, and that alteration brought about an alteration in the character of the Danavas. I saw that virtue and morality deserted them and they began to own the sway of lust and wrath. Persons, though themselves inferior in attainments, began to cherish animosities towards seniors in age possessed of superior qualifications, and while the latter, possessed of virtue and merit, used to speak upon proper topics in the midst of assemblies, the former began to ridicule or laugh at them. When reverend seniors in age came, the younger individuals, seated at their ease, refused to adore the former by rising up and saluting them with respect. In the presence of sires, sons began to exercise power (in matters that concerned sires alone). They that were not in receipt of wages accepted service and shamelessly proclaimed the fact, Those

amongst them that succeeded in amassing great wealth by doing unrighteous and censurable deeds came to be held in esteem. 1 During the night they began to indulge in loud screams and shrieks. Their homa fires ceased to send bright and upward flames. Sons began to lord it over sires, and wives dominated over husbands. Mothers, fathers, aged seniors, preceptors, guests, and guides ceased to command respect for their superior status. People ceased to bring up with affection their own offspring but began to desert them. Without giving away the defined portion in alms and reserving the fixed portion for offering it unto the gods, every one ate what he had. Indeed, without offering their goods to the deities in sacrifices and without sharing them with the Pitris, the gods, guests, and reverend seniors, they appropriated them to their own use shamelessly. Their cooks no longer professed any consideration for purity of mind, deed, and word. They ate what had been left uncovered. Their corn lay scattered in yards, exposed to devastation by crows and rats. Their milk remained exposed, and they began to touch clarified butter with hands unwashed after eating. 2 Their spades, domestic knives, baskets, and dishes and cups of white brass, and other utensils began to lie scattered in their houses. Their housewives abstained from looking after these. They no longer attained to the repairs of their houses and walls. Tethering their animals they abstained from giving them food and drink. 3 Disregarding children that only looked on, and without having fed their dependants, the Danavas ate what they had. They began to prepare payasa and krisara and dishes of meat and cakes and sashkuli (not for gods and guests) but for their own slaves, and commenced to eat the flesh of animals not killed in sacrifices. 4 They used to sleep even after the sun had risen. They made night of their morns. Day and night disputes and quarrels waxed in every house of theirs. They that were not respectable amongst them no longer showed any respect for those that deserve respect while the latter were seated in any place. Fallen off from their defined duties, they ceased to reverence those that had betaken themselves to the woods for leading a life of peace and divine contemplation. Intermixture of castes freely commenced among them. They ceased to attend to purity of person or mind. Brahmanas learned in the Vedas ceased to command respect among them. Those again that were ignorant of Richs were not condemned or punished. Both were treated on a footing of equality, those, that is, that deserved respect and those that deserved no respect. Their servant girls became wicked in behaviour, and began to wear necklaces of

gold and other ornaments and fine robes, and used to remain in their houses or go away before their very eyes. They began to derive great pleasure from sports and diversions in which their women were dressed as men and their men as women. Those amongst their ancestors that were affluent had made gifts of wealth unto deserving persons. The descendants of the donors, even when in prosperous conditions, began to resume, for their unbelief, those gifts. When difficulties threatened the accomplishment of any purpose and friend sought the counsel of friend, that purpose was frustrated by the latter even if he had any interest of the slightest value to subserve by frustrating it. Amongst even their better classes have appeared traders and dealers in goods, intent upon taking the wealth of others. The Sudras amongst them have taken to the practice of penances. Some amongst them have begun to study, without making any rules for regulating their hours and food. Others have begun to study, making rules that are useless. Disciples have abstained from rendering obedience and service to preceptors. Preceptors again have come to treat disciples as friendly companions. Fathers and mothers are worn out with work, and have abstained from indulging in festivities. Parents in old age, divested of power over sons, have been forced to beg their food of the latter. Amongst them, even persons of wisdom, conversant with the Vedas, and resembling the ocean itself in gravity of deportment, have begun to betake themselves to agriculture and such other pursuits. Persons who are illiterate and ignorant have begun to be fed at Sraddhas. 1 Every morning, disciples, instead of approaching preceptors for making dutiful enquiries for ascertaining what acts awaited accomplishment and for seeking commissions which they are to discharge, are themselves waited upon by preceptors who discharge those functions. Daughters-in-law, in the presence of their husbands' mothers and fathers, rebuke and chastise servants and maids, and summoning their husband's lecture and rebuke them. Sires, with great care, seek to keep sons in good humour, or dividing through fear their wealth among children, live in woe and affliction. 2 Even persons enjoying the friendship of the victims, beholding the latter deprived of wealth in conflagrations or by robbers or by the king, have begun to indulge in laughter from feelings of mockery. They have become ungrateful and unbelieving and sinful and addicted to adulterous congress with even the spouses of their preceptors. They have betaken themselves to eating forbidden food. They have transgressed all bounds and restraints. They have become divested of that splendour which had distinguished them before. In consequence of these and other indications of wicked conduct and the reversal of their former nature, I shall not, O chief of the gods, dwell among them any longer. I have, therefore, come to thee of my own accord. Receive me with respect, O lord of Sachi! Honoured by thee, O chief of the celestials, I shall receive honour from all other deities. There, where

[paragraph continues] I reside, the seven other goddesses with Jaya for their eighth, who love me, who are inseparably associated with me, and who depend upon me, desire to live. They are Hope, Faith, Intelligence, Contentment, Victory, Advancement, and Forgiveness. She who forms the eighth, viz., Jaya, occupies the foremost place amongst them, O chastiser of Paka. All of them and myself, having deserted the Asuras, have come to thy domains. We shall henceforth reside among the deities who are devoted to righteousness and faith.

"After the goddess had said so, the celestial Rishi Narada, and Vasava, the slayer of Vritra, for gladdening her, offered her a joyful welcome. The god of wind,--that friend of Agni, then began to blow gently through heaven, bearing delicious odours, refreshing all creatures with whom he came into contact, and contributing to the felicity of every one of the senses. All the deities (hearing the news) assembled together in a pure and desirable spot and waited there in expectation of beholding Maghavat seated with Lakshmi beside him. Then the thousand-eyed chief of the gods, accompanied by Sree and his friend the great Rishi, and riding upon a splendid car drawn by green horses, came into that assembly of the celestials, receiving honour from all. Then the great Rishi Narada, whose prowess was known to all the celestials, observing a sign that the wielder of the thunderbolt made and which Sree herself approved of, welcomed the advent of the goddess there and proclaimed it as exceedingly auspicious. Heaven's firmament became clear and bright and began to shower nectar upon the region of the self-born Grandsire. The celestial kettle-drums, though struck by none, began to beat, and all the points of the horizon, becoming clear, seemed ablaze with splendour. Indra began to pour rain upon crops that commenced to appear each at its proper season. No one then deviated from the path of righteousness. The earth became adorned with many mines filled with jewels and gems, and the chant of Vedic recitations and other melodious sounds swelled up on the occasion of that triumph of the celestials. Human beings, endued with firm minds, and all adhering to the auspicious path that is trod by the righteous, began to take pleasure in Vedic and other religious rites and acts. Men and gods and Kinnaras and Yakshas and Rakshasas all became endued with prosperity and cheerfulness. Not a flower,--what need then be said of fruits,--dropped untimely from a tree even if the god of wind shook it with force. All the kine began to yield sweet milk whenever milked by men, and cruel and harsh words ceased to be uttered by any one. They who, from desire of advancement, approach before assemblies of Brahmanas, and read this narrative of the glorification of Sree by all the deities with Indra at their head, deities that are competent to grant every wish,--succeed in winning great prosperity. These then O chief of the Kurus, are the foremost indications of prosperity and adversity. Urged on by thee, I have told thee all. It behoves thee to bear thyself according to the instructions conveyed herein, understanding them after careful reflection!'

145:1 The words are Dhruvadwarabhavam. The commentator is silent. Probably a Himalayan Pass. The vernacular translators think it is the region of the Pole-star that is intended. Dhruva is a name of Brahman the Creator. It may mean, therefore, the river as it issues out of Brahman's loka or region. The Pauranic myth is that issuing from the foot of Vishnu, the stream enters the Kamandalu of Brahman and thence to the earth.

145:2 The reader of Lord Lytton's works may, in this connection, be reminded of the discourse between Mejnour and the neophyte introduced to him by Zanoni, in course of their evening rambles over the ridges of the Appenines.

148:1 K.P. Singha wrongly translates this verse.

148:2 It is difficult to give to non-Hindu people the idea of what is uchchhishta. The hand becomes uchchhishta when set to food that is being eaten. Without washing that hand with pure water, it is never used by a Hindu for doing any work. The food that remains in a dish after some portion of it has been eaten is uchchhishta. The idea is particular to Hinduism and is not to be seen among other races or peoples in the world.

148:3 Yavasa is pasture grass.

148:4 Payasa is a kind of pudding prepared of rice boiled in sugared milk. Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of rice or barley boiled in sugared water.

149:1 No merit attaches to the act of feeding an illiterate person.

149:2 The correct reading is Vyabhajat. The Bengal reading vyabhayat would imply a tautology, for the second line would then give the same meaning as the first.

12.222.1

युधिष्ठिर उवाच
किंशीलः किंसमाचारः किंविद्यः किंपरायणः
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम्

12.222.2

भीष्म उवाच
मोक्षधर्मेषु नियतो लघ्वाहारो जितेन्द्रियः
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम्

12.222.3

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
जैगीषव्यस्य संवादमसितस्य च भारत

12.222.4

जैगीषव्यं महाप्राज्ञं धर्माणामागतागमम्
अक्रुध्यन्तमहृष्यन्तमसितो देवलोऽब्रवीत्

12.222.5

न प्रीयसे वन्द्यमानो निन्द्यमानो न कुप्यसि
का ते प्रज्ञा कुतश्चैषा किं चैतस्याः परायणम्

12.222.6

इति तेनानुयुक्तः स तमुवाच महातपाः
महद्वाक्यमसंदिग्धं पुष्कलार्थपदं शुचि

12.222.7

या गतिर्या परा निष्ठा या शान्तिः पुण्यकर्मणाम्
तां तेऽहं संप्रवक्ष्यामि यन्मां पृच्छसि वै द्विज

12.222.8

निन्दत्सु च समो नित्यं प्रशंसत्सु च देवल
निह्नुवन्ति च ये तेषां समयं सुकृतं च ये

12.222.9

उक्ताश्च न विवक्षन्ति वक्तारमहिते रतम्
प्रतिहन्तुं न चेच्छन्ति हन्तारं वै मनीषिणः

12.222.10

नाप्राप्तमनुशोचन्ति प्राप्तकालानि कुर्वते
न चातीतानि शोचन्ति न चैनान्प्रतिजानते

12.222.11

संप्राप्तानां च पूज्यानां कामादर्थेषु देवल
यथोपपत्तिं कुर्वन्ति शक्तिमन्तः कृतव्रताः

12.222.12

पक्वविद्या महाप्राज्ञा जितक्रोधा जितेन्द्रियाः
मनसा कर्मणा वाचा नापराध्यन्ति कस्यचित्

12.222.13

अनीर्षवो न चान्योन्यं विहिंसन्ति कदाचन
न च जातूपतप्यन्ते धीराः परसमृद्धिभिः

12.222.14

निन्दाप्रशंसे चात्यर्थं न वदन्ति परस्य ये
न च निन्दाप्रशंसाभ्यां विक्रियन्ते कदाचन

12.222.15

सर्वतश्च प्रशान्ता ये सर्वभूतहिते रताः
न क्रुध्यन्ति न हृष्यन्ति नापराध्यन्ति कस्यचित्
विमुच्य हृदयग्रन्थींश्चङ्क्रम्यन्ते यथासुखम्

12.222.16

न येषां बान्धवाः सन्ति ये चान्येषां न बान्धवाः
अमित्राश्च न सन्त्येषां ये चामित्रा न कस्यचित्

12.222.17

य एवं कुर्वते मर्त्याः सुखं जीवन्ति सर्वदा
धर्ममेवानुवर्तन्ते धर्मज्ञा द्विजसत्तम
ये ह्यतो विच्युता मार्गात्ते हृष्यन्त्युद्विजन्ति च

12.222.18

आस्थितस्तमहं मार्गमसूयिष्यामि कं कथम्
निन्द्यमानः प्रशस्तो वा हृष्येयं केन हेतुना

12.222.19

यद्यदिच्छन्ति तन्मार्गमभिगच्छन्ति मानवाः
न मे निन्दाप्रशंसाभ्यां ह्रासवृद्धी भविष्यतः

12.222.20

अमृतस्येव संतृप्येदवमानस्य तत्त्ववित्
विषस्येवोद्विजेन्नित्यं संमानस्य विचक्षणः

12.222.21

अवज्ञातः सुखं शेते इह चामुत्र चोभयोः
विमुक्तः सर्वपापेभ्यो योऽवमन्ता स बध्यते

12.222.22

परां गतिं च ये केचित्प्रार्थयन्ति मनीषिणः
एतद्व्रतं समाश्रित्य सुखमेधन्ति ते जनाः

12.222.23

सर्वतश्च समाहृत्य क्रतून्सर्वाञ्जितेन्द्रियः
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम्

12.222.24

नास्य देवा न गन्धर्वा न पिशाचा न राक्षसाः
पदमन्ववरोहन्ति प्राप्तस्य परमां गतिम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'By what disposition, what course of duties, what knowledge, and what energy, does one succeed in attaining to Brahma which is immutable and which is beyond the reach of primordial nature.' 1

"Bhishma said, 'One that is engaged in the practice of the religion of nivritti, that eats abstemiously, and that has his senses under complete control, can attain to Brahma which is immutable and which is above primordial nature. In this connection is cited the old narrative, O Bharata, of the discourse between Jaigishavya and Asita. Once on a time Asita-Devala addressed Jaigishavya who was possessed of great wisdom and fully acquainted with the truths of duty and morality.'

"Devala said, 'Thou art not gladdened when praised. Thou dost not give way to wrath when blamed or censured. What, indeed, is thy wisdom? Whence hast thou got it? And what, indeed, is the refuge of that wisdom?'

"Bhishma said, 'Thus questioned by Devala, the pure Jaigishavya of austere penances, said those words of high import, fraught with full faith and profound sense.'

"Jaigishavya said, 'O foremost of Rishis, I shall tell thee of that which is the highest end, that which is the supreme goal, that which is tranquillity, in the estimation of all persons of righteous acts. They, O Devala, who behave uniformly towards those that praise them and those that blame them, they who conceal their own vows and good acts, they who never indulge in recriminations, they who never say even what is good when it is calculated to injure (instead of producing any benefit), they who do not desire to return injury for injury received, are said to be men possessed of wisdom. 2 They never grieve for what is yet to come. They are concerned with only what is before them and acts as they should. They never indulge in sorrow for what is past or even call it to their minds. Possessed of power and regulated minds, they do at their pleasure, according to the way in which it should be done, what waits for them to do in respect of all objects, O Devala, if solicited regardfully thereto. 3 Of mature knowledge, of great wisdom, with wrath under complete control, and with their passions kept under sway, they never do an injury to any one in thought, word, or deed. Destitute of envy, they never injure others, and possessed of self-control, they are never pained at the sight of other people's prosperity. Such men never indulge in exaggerated speeches, or set themselves in praising others, or in speaking ill of them. They are

again never affected by praise and blame uttered by others in respect of them. They are tranquil in respect of all their desires, and are engaged in the good of all creatures. They never give way to wrath, or indulge in transports of joy, or injure any creature. Untying all the knots of their hearts, they pass on very happily. They have no friends nor are they the friends of others. They have no foes nor are they the foes of other creatures. Indeed, men that can live in this way can pass their days for ever in happiness. O best of regenerate ones, they who acquire a knowledge of the rules of morality and righteousness, and who observe those rules in practice, succeed in winning joy, while they who fall off from the path of righteousness are afflicted by anxieties and sorrow. I have now betaken myself to the path of righteousness. Decried by others, why shall I get annoyed with them, or praised by others, why shall I be pleased? Let men obtain whatsoever objects they please from whatsoever pursuits in which they engage themselves. (I am indifferent to acquisitions and losses). Praise and blame are unable to contribute to my advancement or the reverse. He that has understood the truths of things becomes gratified with even disregard as if it were ambrosia. The man of wisdom is truly annoyed with regard as if it were poison. He who is freed from all faults sleeps fearlessly both here and hereafter even if insulted by others. On the other hand, he who insults him, suffers destruction. Those men of wisdom who seek to attain to the highest end, succeed in obtaining it by observing conduct such as this. The man who has vanquished all his senses is regarded to have performed all the sacrifices. Such a person attains to the highest rung, viz., that of Brahma, which is eternal and which transcends the reach of primordial nature. The very gods, the Gandharvas, the Pisachas, and the Rakshasas, cannot reach the rung which is his who has attained to the highest end.'"

151:1 Everything else liable to be affected by primordial nature. Only the Supreme Soul cannot be affected. Hence, Brahma is often said to be "above Prakriti." Prakriti, here, is of course used in its largest sense.

151:2 The second line of verse 8, and the last clause of the first line of verse 9, are wrongly rendered by both the Vernacular translators. K.P. Singha omits certain portions, while the Burdwan translator, as usual, writes nonsense. The verb is nihnuvanti, meaning 'conceal: i.e., 'do not brag of.' The verb vadishyanti is to be repeated after ahite hitam. For hitam ahitam may be read by way of antithesis.

151:3 K.P. Singha mistranslates this verse.

12.223.1

युधिष्ठिर उवाच
प्रियः सर्वस्य लोकस्य सर्वसत्त्वाभिनन्दिता
गुणैः सर्वैरुपेतश्च को न्वस्ति भुवि मानवः

12.223.2

भीष्म उवाच
अत्र ते वर्तयिष्यामि पृच्छतो भरतर्षभ
उग्रसेनस्य संवादं नारदे केशवस्य च

12.223.3

उग्रसेन उवाच
पश्य संकल्पते लोको नारदस्य प्रकीर्तने
मन्ये स गुणसंपन्नो ब्रूहि तन्मम पृच्छतः

12.223.4

वासुदेव उवाच
कुकुराधिप यान्मन्ये शृणु तान्मे विवक्षतः
नारदस्य गुणान्साधून्संक्षेपेण नराधिप

12.223.5

न चारित्रनिमित्तोऽस्याहंकारो देहपातनः
अभिन्नश्रुतचारित्रस्तस्मात्सर्वत्र पूजितः

12.223.6

तपस्वी नारदो बाढं वाचि नास्य व्यतिक्रमः
कामाद्वा यदि वा लोभात्तस्मात्सर्वत्र पूजितः

12.223.7

अध्यात्मविधितत्त्वज्ञः क्षान्तः शक्तो जितेन्द्रियः
ऋजुश्च सत्यवादी च तस्मात्सर्वत्र पूजितः

12.223.8

तेजसा यशसा बुद्ध्या नयेन विनयेन च
जन्मना तपसा वृद्धस्तस्मात्सर्वत्र पूजितः

12.223.9

सुखशीलः सुसंभोगः सुभोज्यः स्वादरः शुचिः
सुवाक्यश्चाप्यनीर्ष्यश्च तस्मात्सर्वत्र पूजितः

12.223.10

कल्याणं कुरुते बाढं पापमस्मिन्न विद्यते
न प्रीयते परानर्थैस्तस्मात्सर्वत्र पूजितः

12.223.11

वेदश्रुतिभिराख्यानैरर्थानभिजिगीषते
तितिक्षुरनवज्ञश्च तस्मात्सर्वत्र पूजितः

12.223.12

समत्वाद्धि प्रियो नास्ति नाप्रियश्च कथंचन
मनोनुकूलवादी च तस्मात्सर्वत्र पूजितः

12.223.13

बहुश्रुतश्चैत्रकथः पण्डितोऽनलसोऽशठः
अदीनोऽक्रोधनोऽलुब्धस्तस्मात्सर्वत्र पूजितः

12.223.14

नार्थे न धर्मे कामे वा भूतपूर्वोऽस्य विग्रहः
दोषाश्चास्य समुच्छिन्नास्तस्मात्सर्वत्र पूजितः

12.223.15

दृढभक्तिरनिन्द्यात्मा श्रुतवाननृशंसवान्
वीतसंमोहदोषश्च तस्मात्सर्वत्र पूजितः

12.223.16

असक्तः सर्वसङ्गेषु सक्तात्मेव च लक्ष्यते
अदीर्घसंशयो वाग्मी तस्मात्सर्वत्र पूजितः

12.223.17

समाधिर्नास्य मानार्थे नात्मानं स्तौति कर्हिचित्
अनीर्ष्युर्दृढसंभाषस्तस्मात्सर्वत्र पूजितः

12.223.18

लोकस्य विविधं वृत्तं प्रकृतेश्चाप्यकुत्सयन्
संसर्गविद्याकुशलस्तस्मात्सर्वत्र पूजितः

12.223.19

नासूयत्यागमं कंचित्स्वं तपो नोपजीवति
अवन्ध्यकालो वश्यात्मा तस्मात्सर्वत्र पूजितः

12.223.20

कृतश्रमः कृतप्रज्ञो न च तृप्तः समाधितः
नियमस्थोऽप्रमत्तश्च तस्मात्सर्वत्र पूजितः

12.223.21

सापत्रपश्च युक्तश्च सुनेयः श्रेयसे परैः
अभेत्ता परगुह्यानां तस्मात्सर्वत्र पूजितः

12.223.22

न हृष्यत्यर्थलाभेषु नालाभेषु व्यथत्यपि
स्थिरबुद्धिरसक्तात्मा तस्मात्सर्वत्र पूजितः

12.223.23

तं सर्वगुणसंपन्नं दक्षं शुचिमकातरम्
कालज्ञं च नयज्ञं च कः प्रियं न करिष्यति

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What man is there who is dear to all, who gladdens all persons, and who is endued with every merit and every accomplishment?'

"Bhishma said, 'In this connection I shall recite to thee the words that Kesava, asked by Ugrasena, said unto him on a former occasion.'

"Ugrasena said, 'All persons seem to be very solicitous of speaking of the merits of Narada. I think that celestial Rishi, must really be possessed of every kind of merit. I ask thee, tell me this, O Kesava!'

"Vasudeva said, 'O chief of the Kukkuras, listen to me as I mention in brief those good qualities of Narada with which I am acquainted, O king! Narada is as learned in the scriptures as he is good and pious in his conduct. And yet, on account of his conduct, he never cherishes pride that makes one's blood so hot. It is for this reason that he is worshipped everywhere. Discontent, wrath, levity, and fear, these do not exist in Narada. He is free

from procrastination, and possessed of courage. For this he is worshipped everywhere. Narada deserves the respectful worship of all. He never falls back from his words through desire or cupidity. For this he is worshipped everywhere. He is fully conversant with the principles that lead to the knowledge of the soul, disposed to peace, possessed of great energy, and a master of his senses. He is free from guile, and truthful in speech. For this he is worshipped with respect everywhere. He is distinguished by energy, by fame, by intelligence, by knowledge, by humility, by birth, by penances, and by years. For these he is everywhere worshipped with respect. He is of good behaviour. He dresses and houses himself well. He eats pure food. He loves all. He is pure in body and mind. He is sweet-speeched. He is free from envy and malice. For this he is everywhere worshipped with respect. He is certainly always employed in doing good to all people. No sin dwells in him. He never rejoices at other people's misfortunes. For this he is everywhere worshipped with respect. He always seeks to conquer all earthly desires by listening to Vedic recitations and attending to the Puranas. He is a great renouncer and he never disregards any one. 1 For this he is everywhere worshipped with respect. He casts an equal eye on all; and, therefore, he has no one whom he loves and none whom he hates. He always speaks what is agreeable to the hearer. For this he is everywhere worshipped with respect. He is possessed of great learning in the scriptures. His conversation is varied and delightful. His knowledge and wisdom are great. He is free from cupidity. He is free also from deception. He is large-hearted. He has, conquered wrath and cupidity. For this he is everywhere worshipped with respect. He has never quarrelled with any one for any subject connected with profit or pleasure. All faults have been torn away by him. For this he is everywhere worshipped with respect. His devotion (to Brahma) is firm. His soul is blameless. He is well-versed in the Srutis. He is free from cruelty. He is beyond the influence of delusion or faults. For this he is worshipped everywhere with respect. He is unattached to all such things as are objects of attachment (for others). For all that he seems to be attached to all things. 2 He is never long subject to the influence of any doubt. For this he is everywhere worshipped with respect. He has no yearning for objects connected with profit and pleasure. He never glorifies his own self. He is free from malice. He is mild in speech. For this he is everywhere worshipped with respect. He observes the hearts, different from one another, of all men, without blaming any of them. He is well-versed in all matters

connected with the origin of things. He never disregards or shows hatred for any kind of science. He lives according to his own standard of morality. He never suffers his time to pass away fruitlessly. His soul is under his control For this he is everywhere worshipped with respect. He has toiled in subjects that deserve the application of toil. He has earned knowledge and wisdom. He is never satiated with yoga. He is always attentive and ready for exertion. He is ever heedful. For this he is everywhere worshipped with respect. He has never to feel shame for any deficiency of his. He is very attentive. He is always engaged by others in accomplishing what is for their good. He never divulges the secrets of others. For this he is everywhere worshipped with respect. He never yields to transports of joy on occasions of making even valuable acquisitions. He is never pained at losses. His understanding is firm and stable. His soul is unattached to all things. For this he is everywhere worshipped with respect. Who, indeed, is there that will not love him who is thus possessed of every merit and accomplishment, who is clever in all things, who is pure in body and mind, who is entirely auspicious, who is well-versed with the course of time and its opportuneness for particular acts, and who is well-acquainted with all agreeable things?'"

153:1 The Burdwan translator misunderstands the word anavajnata. K.P. Singha skips over it.

153:2 The sense is this: though really unattached, he seems to be attached. In this there is especial merit. A man doing the duties of a householder, without, however, being attached to wife and children and possessions, is a very superior person. Such a one has been compared to a lotus leaf, which, when dipped in water, is never soaked or drenched by it. Some, seeing the difficulty of the combat, fly away. In this there is little merit. To face all objects of desire, to enjoy them, but all the while to remain so unattached to them as not to feel the slightest pang if dissociated from them, is more meritorious.

12.224.1

युधिष्ठिर उवाच
आद्यन्तं सर्वभूतानां श्रोतुमिच्छामि कौरव
ध्यानं कर्म च कालं च तथैवायुर्युगे युगे

12.224.2

लोकतत्त्वं च कार्त्स्न्येन भूतानामागतिं गतिम्
सर्गश्च निधनं चैव कुत एतत्प्रवर्तते

12.224.3

यदि तेऽनुग्रहे बुद्धिरस्मास्विह सतां वर
एतद्भवन्तं पृच्छामि तद्भवान्प्रब्रवीतु मे

12.224.4

पूर्वं हि कथितं श्रुत्वा भृगुभाषितमुत्तमम्
भरद्वाजस्य विप्रर्षेस्ततो मे बुद्धिरुत्तमा

12.224.5

जाता परमधर्मिष्ठा दिव्यसंस्थानसंस्थिता
ततो भूयस्तु पृच्छामि तद्भवान्वक्तुमर्हति

12.224.6

भीष्म उवाच
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्
जगौ यद्भगवान्व्यासः पुत्राय परिपृच्छते

12.224.7

अधीत्य वेदानखिलान्साङ्गोपनिषदस्तथा
अन्विच्छन्नैष्ठिकं कर्म धर्मनैपुणदर्शनात्

12.224.8

कृष्णद्वैपायनं व्यासं पुत्रो वैयासकिः शुकः
पप्रच्छ संदेहमिमं छिन्नधर्मार्थसंशयम्

12.224.9

भूतग्रामस्य कर्तारं कालज्ञाने च निश्चयम्
ब्राह्मणस्य च यत्कृत्यं तद्भवान्वक्तुमर्हति

12.224.10

तस्मै प्रोवाच तत्सर्वं पिता पुत्राय पृच्छते
अतीतानागते विद्वान्सर्वज्ञः सर्वधर्मवित्

12.224.11

अनाद्यन्तमजं दिव्यमजरं ध्रुवमव्ययम्
अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे समवर्तत

12.224.12

काष्ठा निमेषा दश पञ्च चैव; त्रिंशत्तु काष्ठा गणयेत्कलां ताम्
त्रिंशत्कलाश्चापि भवेन्मुहूर्तो; भागः कलाया दशमश्च यः स्यात्

12.224.13

त्रिंशन्मुहूर्तश्च भवेदहश्च; रात्रिश्च संख्या मुनिभिः प्रणीता
मासः स्मृतो रात्र्यहनी च त्रिंश;त्संवत्सरो द्वादशमास उक्तः
संवत्सरं द्वे अयने वदन्ति; संख्याविदो दक्षिणमुत्तरं च

12.224.14

अहोरात्रे विभजते सूर्यो मानुषलौकिके
रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणामहः

12.224.15

पित्र्ये रात्र्यहनी मासः प्रविभागस्तयोः पुनः
कृष्णोऽहः कर्मचेष्टायां शुक्लः स्वप्नाय शर्वरी

12.224.16

दैवे रात्र्यहनी वर्षं प्रविभागस्तयोः पुनः
अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम्

12.224.17

ये ते रात्र्यहनी पूर्वे कीर्तिते दैवलौकिके
तयोः संख्याय वर्षाग्रं ब्राह्मे वक्ष्याम्यहःक्षपे

12.224.18

तेषां संवत्सराग्राणि प्रवक्ष्याम्यनुपूर्वशः
कृते त्रेतायुगे चैव द्वापरे च कलौ तथा

12.224.19

चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम्
तस्य तावच्छती संध्या संध्यांशश्च तथाविधः

12.224.20

इतरेषु ससंध्येषु ससंध्यांशेषु च त्रिषु
एकापायेन संयान्ति सहस्राणि शतानि च

12.224.21

एतानि शाश्वताँल्लोकान्धारयन्ति सनातनान्
एतद्ब्रह्मविदां तात विदितं ब्रह्म शाश्वतम्

12.224.22

चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे
नाधर्मेणागमः कश्चित्परस्तस्य प्रवर्तते

12.224.23

इतरेष्वागमाद्धर्मः पादशस्त्ववरोप्यते
चौरिकानृतमायाभिरधर्मश्चोपचीयते

12.224.24

अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः
कृते त्रेतादिष्वेतेषां पादशो ह्रसते वयः

12.224.25

वेदवादाश्चानुयुगं ह्रसन्तीति च नः श्रुतम्
आयूंषि चाशिषश्चैव वेदस्यैव च यत्फलम्

12.224.26

अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे
अन्ये कलियुगे धर्मा यथाशक्तिकृता इव

12.224.27

तपः परं कृतयुगे त्रेतायां ज्ञानमुत्तमम्
द्वापरे यज्ञमेवाहुर्दानमेव कलौ युगे

12.224.28

एतां द्वादशसाहस्रीं युगाख्यां कवयो विदुः
सहस्रं परिवृत्तं तद्ब्राह्मं दिवसमुच्यते

12.224.29

रात्रिस्तावत्तिथी ब्राह्मी तदादौ विश्वमीश्वरः
प्रलयेऽध्यात्ममाविश्य सुप्त्वा सोऽन्ते विबुध्यते

12.224.30

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः

12.224.31

प्रतिबुद्धो विकुरुते ब्रह्माक्षय्यं क्षपाक्षये
सृजते च महद्भूतं तस्माद्व्यक्तात्मकं मनः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I desire, O thou of Kuru's race, to know what the origin and what the end is of all creatures; what is the nature of their meditation and what are their acts; what are the divisions of time, and what the allotted periods of life in the respective epochs. I desire also to know in full the truth about the genesis and the conduct of the world; the origin of creatures into the world and the manner of their going on. Indeed, whence their creation and destruction? O best of virtuous persons, if thou art minded to favour us, do tell us this about which I ask thee. Having heard before this excellent discourse of Bhrigu unto the regenerate sage Bharadwaja which thou didst recite, my understanding, purged of ignorance, has become exceedingly attached to yoga, and withdrawn from worldly objects rests upon heavenly purity. I ask thee about the subject, therefore, once more. It behoves thee to discourse to me (more elaborately).'

"Bhishma said, 'In this connection I shall recite to thee an old narrative of what the divine Vyasa said unto his son Suka when the latter had questioned the former. Having studied the illimitable Vedas with all their branches and the Upanishads, and desirous of leading a life of Brahmacharya in consequence of his having earned excellence of religious merit, Suka addressed these very questions, about which his doubts had been solved, to his father the island-born Rishi who had removed (by study and contemplation) all doubts connected with the topic of the true import of duties.'

"Suka said, 'It behoveth thee to tell me who the Creator is of all beings, as fixed by a knowledge of time, 1 and what the duties are that should be accomplished by a Brahmana.'

"Bhishma said, 'Unto his son who had questioned him, the sire, having a knowledge of both the past and future, conversant with all duties and endued with omniscience, thus discoursed on the subject.'

"Vyasa said, 'Only Brahma, which is without beginning and without end, unborn, blazing with effulgence, above decay, immutable, indestructible, inconceivable, and transcending knowledge, exists before the Creation. 2 The Rishis, measuring time, have named particular portions by particular names. Five and ten winks of the eye make what is called a Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas, with the tenth part of a Kala added, make what is known as a Muhurta. Thirty Muhurtas make up one day and night. Thirty days and nights are called a month, and twelve months are called a year. Persons conversant with mathematical science say that a year is made up of two ayanas (dependent on sun's motion), viz., the northern and the southern. The sun makes the day and the night for the world of man. The night is for the sleep of all living creatures, and the day is for the doing of action. A month of human beings is equal to a day and night of the Pitris. That division (as regards the Pitris) consists in this: the lighted fortnight (of men) is their day which is for the doing of acts; and the dark fortnight is their night for sleep. A year (of human beings) is equal to a day and night of the gods. The division (as regards the gods) consists in this: the half year for which the sun travels from the vernal to the autumnal equinox is the day of the deities, and the half year for which the sun travels from the latter to the former is their night. Computing by the days and nights of human beings about which I have told thee, I shall speak of the day and night of Brahman and his years also. I shall, in their order, tell thee the number of years, that are (thus) for different purposes computed differently in respect of the Krita, the Treta, the Dwapara, and the Kali yugas. Four thousand years (of the deities) is the duration of the first or Krita age. The morning of that epoch consists of four hundred years and its evening is of four hundred years. (The total duration, therefore, of the Krita yuga is four thousand and eight hundred years of the deities). As regards the other yugas, the duration of each gradually decreases by a quarter in respect of both the substantive period with the conjoining portion and the conjoining portion itself. (Thus the duration of the Treta is three thousand years and its morning extends for three hundred years and its evening for three hundred). The duration of the Dwapara also is two thousand years, and its morning extends for two hundred years and its evening also for two hundred. The duration of the Kali yuga is one thousand years,

and its morning extends for one hundred years, and its evening for one hundred. 1 These periods always sustain the never-ending and eternal worlds. They who are conversant with Brahma, O child, regard this as Immutable Brahma. In the Krita age all the duties exists in their entirety, along with Truth. No knowledge or object came to men of that age through unrighteous or forbidden means. 2 In the other yugas, duty, ordained in the Vedas, is seen to gradually decline by a quarter in each. Sinfulness grows in consequence of theft, untruth, and deception. In the Krita age, all persons are free from disease and crowned with success in respect of all their objects, and all live for four hundred years. In the Treta, the period of life decreases by a quarter. It has also been heard by us that, in the succeeding yugas, the words of the Vedas, the periods of life, the blessings (uttered by Brahmanas), and the fruits of Vedic rites, all decrease gradually. The duties set down for the Krita yuga are of one kind. Those for the Treta are otherwise. Those for the Dwapara are different. And those for the Kali are otherwise. This is in accordance with that decline that marks every succeeding yuga. In the Krita, Penance occupies the foremost place. In the Treta, Knowledge is foremost. In the Dwapara, Sacrifice has been said to be the foremost, In the Kali yuga, only Gift is the one thing that has been laid down. The learned say that these twelve thousand years (of the deities) constitute what is called a yuga. A thousand such yugas compose a single day of Brahman. 3 The same is the duration of Brahman's night. With the commencement of Brahman's day the universe begins to start into life. During the period of universal dissolution the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes. That then which is Brahman's day extends for a thousand such yugas. His nights also extends for a thousand similar yugas. They who know this are said to know the day and the night. On the expiry of His night, Brahman, waking up, modifies the indestructible chit by causing it to be overlaid with Avidya. He then causes Consciousness to spring up, whence proceeds Mind which is identical with the Manifest.'" 4

155:1 Kalajnanena nishthitam are the words of the original. Vyasa's answer is taken up with assigning limits to the successive periods of Creation and Non-existence, or the durations of Brahman's wakeful and sleeping periods.

155:2 Agre is explained by the commentator as srishteh prak.

156:1 The Krita extends in all for 4,800 years. The Treta for 3,600; the Dwapara for 2,400; and the Kali for 1,200. These are, however, the years of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter I.

156:2 This verse occurs in Manusmriti, corresponding with 81 of Chapter 1. The reading, however, in Manusmriti, is slightly different, for the last clause is Manushyanpavartate. In rendering verse 23, I take this reading and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in both the Bengal and the Bombay texts be followed, the passage would run thus,--"No instruction or precept of that age ran along unrighteous ways, since that was the foremost of all ages." Nilakantha explains parah as sa cha parah. K.P. Singha skips over the difficulty and the Burdwan translator, as usual, gives an incorrect version.

156:3 The total comes up to 12,000 years. These constitute a Devayuga. At thousand Devayugas compose a day of Brahman. Verse 28 occurs in Manusmriti, Chapter 1.

156:4 The reader who has gone through the previous Sections can have no difficulty in understanding: this. The external world is nothing but Mind transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that which is the soul of the vyakta or that is manifest, or that which is the vyakta, or between which and the vyakta there is no difference whatever. Some of the Bengal texts do not conclude Section 231 with the 32nd verse but go on and include the whole of the 232nd Section in it. This, however, is not to be seen in the Bombay texts as also in some of the texts of Bengal that I have seen.

12.224.32

ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं जगत्
एकस्य भूतं भूतस्य द्वयं स्थावरजङ्गमम्

12.224.33

अहर्मुखे विबुद्धः सन्सृजते विद्यया जगत्
अग्र एव महाभूतमाशु व्यक्तात्मकं मनः

12.224.34

अभिभूयेह चार्चिष्मद्व्यसृजत्सप्त मानसान्
दूरगं बहुधागामि प्रार्थनासंशयात्मकम्

12.224.35

मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया
आकाशं जायते तस्मात्तस्य शब्दो गुणो मतः

12.224.36

आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः
बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः

12.224.37

वायोरपि विकुर्वाणाज्ज्योतिर्भूतं तमोनुदम्
रोचिष्णु जायते तत्र तद्रूपगुणमुच्यते

12.224.38

ज्योतिषोऽपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः
अद्भ्यो गन्धगुणा भूमिः पूर्वैषा सृष्टिरुच्यते

12.224.39

गुणाः पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम्
तेषां यावत्तिथं यद्यत्तत्तत्तावद्गुणं स्मृतम्

12.224.40

उपलभ्याप्सु चेद्गन्धं केचिद्ब्रूयुरनैपुणात्
पृथिव्यामेव तं विद्यादापो वायुं च संश्रितम्

12.224.41

एते तु सप्त पुरुषा नानाविर्याः पृथक्पृथक्
नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य सर्वतः

12.224.42

ते समेत्य महात्मानमन्योन्यमभिसंश्रिताः
शरीराश्रयणं प्राप्तास्ततः पुरुष उच्यते

12.224.43

श्रयणाच्छरीरं भवति मूर्तिमत्षोडशात्मकम्
तदाविशन्ति भूतानि महान्ति सह कर्मणा

12.224.44

सर्वभूतानि चादाय तपसश्चरणाय च
आदिकर्ता महाभूतं तमेवाहुः प्रजापतिम्

12.224.45

स वै सृजति भूतानि स एव पुरुषः परः
अजो जनयते ब्रह्मा देवर्षिपितृमानवान्

12.224.46

लोकान्नदीः समुद्रांश्च दिशः शैलान्वनस्पतीन्
नरकिंनररक्षांसि वयःपशुमृगोरगान्
अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम्

12.224.47

तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे
तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनः पुनः

12.224.48

हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मे ऋतानृते
अतो यन्मन्यते धाता तस्मात्तत्तस्य रोचते

12.224.49

महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्तिषु
विनियोगं च भूतानां धातैव विदधात्युत

12.224.50

केचित्पुरुषकारं तु प्राहुः कर्मविदो जनाः
दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः

12.224.51

पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः
त्रय एतेऽपृथग्भूता नविवेकं तु केचन

12.224.52

एवमेतच्च नैवं च यद्भूतं सृजते जगत्
कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः

12.224.53

तपो निःश्रेयसं जन्तोस्तस्य मूलं दमः शमः
तेन सर्वानवाप्नोति यान्कामान्मनसेच्छति

12.224.54

तपसा तदवाप्नोति यद्भूतं सृजते जगत्
स तद्भूतश्च सर्वेषां भूतानां भवति प्रभुः

12.224.55

ऋषयस्तपसा वेदानध्यैषन्त दिवानिशम्
अनादिनिधना नित्या वागुत्सृष्टा स्वयंभुवा

12.224.56

ऋषीणां नामधेयानि याश्च वेदेषु सृष्टयः
शर्वर्यन्तेषु जातानां तान्येवैभ्यो ददाति सः

12.224.57

नामभेदस्तपःकर्मयज्ञाख्या लोकसिद्धयः
आत्मसिद्धिस्तु वेदेषु प्रोच्यते दशभिः क्रमैः

12.224.58

यदुक्तं वेदवादेषु गहनं वेददृष्टिभिः
तदन्तेषु यथायुक्तं क्रमयोगेन लक्ष्यते

12.224.59

कर्मजोऽयं पृथग्भावो द्वंद्वयुक्तो वियोगिनः
आत्मसिद्धिस्तु विज्ञाता जहाति प्रायशो बलम्

12.224.60

द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत्
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति

12.224.61

आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशस्तथा
परिचारयज्ञाः शूद्रास्तु तपोयज्ञा द्विजातयः

12.224.62

त्रेतायुगे विधिस्त्वेषां यज्ञानां न कृते युगे
द्वापरे विप्लवं यान्ति यज्ञाः कलियुगे तथा

12.224.63

अपृथग्धर्मिणो मर्त्या ऋक्सामानि यजूंषि च
काम्यां पुष्टिं पृथग्दृष्ट्वा तपोभिस्तप एव च

12.224.64

त्रेतायां तु समस्तास्ते प्रादुरासन्महाबलाः
संयन्तारः स्थावराणां जङ्गमानां च सर्वशः

12.224.65

त्रेतायां संहता ह्येते यज्ञा वर्णास्तथैव च
संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे

12.224.66

दृश्यन्ते नापि दृश्यन्ते वेदाः कलियुगेऽखिलाः
उत्सीदन्ते सयज्ञाश्च केवला धर्मसेतवः

12.224.67

कृते युगे यस्तु धर्मो ब्राह्मणेषु प्रदृश्यते
आत्मवत्सु तपोवत्सु श्रुतवत्सु प्रतिष्ठितः

12.224.68

अधर्मव्रतसंयोगं यथाधर्मं युगे युगे
विक्रियन्ते स्वधर्मस्था वेदवादा यथायुगम्

12.224.69

यथा विश्वानि भूतानि वृष्ट्या भूयांसि प्रावृषि
सृज्यन्ते जङ्गमस्थानि तथा धर्मा युगे युगे

12.224.70

यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये
दृश्यन्ते तानि तान्येव तथा ब्रह्माहरात्रिषु

12.224.71

विहितं कालनानात्वमनादिनिधनं तथा
कीर्तितं यत्पुरस्तात्ते तत्सूते चात्ति च प्रजाः

12.224.72

दधाति प्रभवे स्थानं भूतानां संयमो यमः
स्वभावेनैव वर्तन्ते द्वंद्वयुक्तानि भूरिशः

12.224.73

सर्गः कालः क्रिया वेदाः कर्ता कार्यं क्रिया फलम्
प्रोक्तं ते पुत्र सर्वं वै यन्मां त्वं परिपृच्छसि

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Brahma is the effulgent seed from which, existing as it does by itself, hath sprung the whole universe consisting of two kinds of being, viz., the mobile and the immobile. 1 At the dawn of His day, waking up. He creates with the help of Avidya this universe. At first springs up that which is called Mahat. That Mahat is speedily transformed into Mind which is the soul of the Manifest. 2 Overwhelming the Chit, which is effulgent, with Avidya, Mind creates seven great beings. 3 Urged by the desire of creating, Mind, which is far-reaching, which has many courses, and which has desire and doubt for its principal indications, begins to create diverse kinds of objects by modifications of itself. First springs from it Space. Know that its property is Sound. From Space, by modification, arises the bearer of all scents, viz., the pure and mighty Wind. It is said to possess the attribute of Touch. From Wind also, by modification, springs Light endued with effulgence. Displayed in beauty, and called also Sukram, it starts into existence, thus, possessing the attribute of Form. From Light, by modification, arises Water having Taste for its attribute. From Water springs Earth having Scent for its attribute. These are said to represent initial creation. 4 These, one after another, acquire the attributes of the immediately preceding ones from which they have sprung. Each has not only its own special attribute but each succeeding one has the attributes of all the preceding ones. (Thus Space has only Sound for its attribute. After Space comes Wind, which has, therefore, both Sound and Touch for its attributes. From Wind comes Light or Fire, which has Sound, Touch, and Form for its attributes. From Light is Water, which has Sound, Touch, Form, and Taste for its attributes. From Water is Earth, which has Sound, Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving Scent in Water, were from ignorance to say that it belongs to Water, he would fall into an error, for Scent is the attribute of Earth though it may exist in a state of attachment with Water and also Wind. These seven kinds of entities, possessing diverse kinds of energy, at first existed separately from one another. They could not create objects without all of them coming together into a state of commingling. All these great entities coming together, and commingling with one another,

form the constituent parts of the body which are called limbs. 1 In consequence of the combination of those limbs, the sum total, invested with form and having six and ten constituent parts, becomes what is called the body. (When the gross body is thus formed), the subtile Mahat, with the unexhausted residue of acts, then enters that combination called the gross body. 2 Then the original Creator of all beings, having by his Maya divided Himself, enters that subtile form for surveying or overlooking everything. And inasmuch as he is the original Creator of all beings he is on that account called the Lord of all beings. 3 It is he who creates all beings mobile and immobile. After having thus assumed the form of Brahman he creates the worlds of the gods, the Rishis, the Pitris, and men; the rivers, the seas, and the oceans, the points of the horizon, countries and provinces, hills and mountains, and large trees, human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and snakes. Indeed, he creates both kinds of existent things, viz., those that are mobile and those that are immobile; and those that are destructible and those that are indestructible. Of these created objects each obtains those attributes which it had during the previous Creation; and each, indeed, obtains repeatedly the same attributes at every subsequent Creation. Determined in respect of character by either injuriousness or peacefulness, mildness or fierceness, righteousness or unrighteousness, truthfulness or untruthfulness, each creature, at every new creation, obtains

that particular attribute which it had cherished before. It is in consequence of this that that particular attribute attaches to it. It is the Ordainer himself who attaches variety to the great entities (of Space, Earth, etc.), to the objects of the senses (such as form, etc.), and to size or bulk of existent matter, and appoints the relations of creatures with those multiform entities. Amongst men who have devoted themselves to the science of things, there are some who say that, in the production of effects, exertion is supreme. Some learned persons say that Destiny is supreme, and some that it is Nature which is the agent. Others say that Acts flowing from (personal) exertion, and Destiny, produce effects, aided by Nature. Instead of regarding any of these as singly competent for the production of effects, they say that it is the union of all three that produces all effects. As regards this subject, 1 some say that such is the case; some, that such is not the case; some, that both of these are not the case; and some, that it is not that the reverse of both are not. These, of course, are the contentions of those that depend on Acts, with reference to objects. They however, whose vision is directed to truth regard Brahma as the cause. 2 Penance is the highest good for living creatures. The roots of penance are tranquillity and self-restraint. By penance one obtains all things that one wishes for in one's mind. By penance one attains to that Being who creates the universe. He who (by penance) succeeds in attaining to that Being becomes the puissant master of all beings. It is by Penance that the Rishis are enabled to read the Vedas ceaselessly. At the outset the Self-born caused those excellent Vedic sounds, that are embodiments of knowledge and that have neither beginning nor end to (spring up and) flow on (from preceptor to disciple). From those sounds have sprung all kinds of actions. The names of the Rishis, all things that have been created, the varieties of form seen in existent things, and the course of actions, have their origin in the Vedas. 3 Indeed, the Supreme Master of all beings, in the beginning, created all things from the words of the Vedas. Truly, the names of the Rishis, and all else that has been created, occur in the Vedas. Upon the expiration of his night (i.e., at the dawn of his day), the uncreate Brahman creates, from prototypes that existed before, all things which are, of course,

well-made by Him. 1 In the Vedas hath been indicated the topic of the Soul's Emancipation, along with the ten means constituted by study of the Vedas, adoption of the domestic mode of life, penances, observance of duties common to all the modes of life, sacrifices, performance of all such acts as lead to pure fame, meditation which is of three kinds, and that kind of emancipation which is called success (Siddhi) attainable in this life. 2 That incomprehensible Brahma which has been declared in the words of the Vedas, and which has been indicated more clearly in the Upanishads by those who have an insight into the Vedas, can be realised by gradually following the practices referred to above. 3 Unto a person who thinks he has a body, this consciousness of duality, fraught again with that of pairs of opposites, is born only of acts in which he is engaged. (That consciousness of duality ceases during dreamless slumber or when Emancipation has been attained). That person, however, who has attained to Emancipation, aided by his knowledge, forcibly drives off that consciousness of duality. Two Brahmas should be known, viz., the Brahma represented by sound (i.e., the Vedas), and secondly that which is beyond the Vedas and is supreme. One that is conversant with Brahma represented by sound succeeds in attaining to Brahma that is Supreme. The slaughter of animals is the sacrifice laid down for the Kshatriyas. The growing of corn is the sacrifice laid down for the Vaisyas. Serving the three other orders is the sacrifice laid down for the Sudras. Penances (or worship of Brahma) is the sacrifice laid down for the Brahmanas. In the Krita age the performance of sacrifices was not necessary. Such performance became necessary in the Treta age. In the Dwapara, sacrifices have begun to fall off. In the Kali, the same is the case with them. In Krita age, men, worshipping only one Brahma, looked upon the Richs, the Samans, the Yajuses and the rites and sacrifices that are performed from motives of advantage, as all different from the object of their worship, and practised only Yoga, by means of penances. In the Treta age, many mighty men appeared that swayed all mobile and immobile objects. (Though the generality of men in that age were not naturally inclined to the practice of righteousness, yet those great

leaders forced them to such practice.) Accordingly, in that age, the Vedas, and sacrifices and the distinctions between the several orders, and the four modes of life, existed in a compact state. In consequence, however, of the decrease in the period of life in Dwapara, all these, in that age, fall off from that compact condition. In the Kali age, all the Vedas become so scarce that they may not be even seen by men. Afflicted by iniquity, they suffer extermination along with the rites and sacrifices laid down in them. The righteousness which is seen in the Krita age is now visible in such Brahmanas as are of cleansed souls and as are devoted to penances and the study of the scriptures. As regards the other yugas, it is seen that without at once giving up the duties and acts that are consistent with righteousness, men, observant of the practices of their respective orders, and conversant with the ordinance of the Vedas are led by the authority of the scriptures, to betake themselves from motives of advantage and interest to sacrifices and vows and pilgrimages to sacred waters and spots. 1 As in the season of rains a large variety of new objects of the immobile order are caused to come forth into life by the showers that fall from the clouds, even so many new kinds of duty or religious observances are brought about in each yuga. As the same phenomena reappear with the reappearance of the seasons, even so, at each new Creation the same attributes appear in each new Brahman and Hara. I have, before this, spoken to thee of Time which is without beginning and without end, and which ordains this variety in the universe. It is that Time which creates and swallows up all creatures. All the innumerable creatures that exist subject to pairs of opposites and according to their respective natures, have Time for their refuge. It is Time that assumes those shapes and it is Time that upholds them. 2 I have thus discoursed to thee, O son, on the topics about which thou hadst inquired, viz., Creation, Time, Sacrifices and other rites, the Vedas, the real actor in the universe, action, and the consequences of action.'"

157:1 Tejomayam is explained by the commentator as Vasanamayam or having the principle of desire or wish within it, otherwise Creation could not take place. Yasya is used for yatah.

157:2 By Mahat is meant Pure or Subtile Intelligence. The Manifest starts into existence from Mind or has Mind for its soul. Hence, as explained in previous Sections, Mind is called Vyaktatmakam.

157:3 These seven great Beings or entities are Mahat, the same speedily transformed into Mind, and the five elemental entities of Space, etc.

157:4 Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the latter's 75, 76, 77 and 78 of Chapter 1.

158:1 Chit or Jiva is called Purusha or resider in body, because when overlaid with Avidya by the Supreme Soul, it is not possible for it to exist in any other way than by being invested with a covering or case made of primordial matter determined by the power of acts. Here, however, it means limbs or avayavam.

158:2 What is stated in verse 10, 11 and 12 is this: the seven great entities, in their gross form, are unable, if separate, to produce anything. They, therefore, combine with one another. Thus uniting, they first form the asrayanam of sarira i.e., the constituent parts of the body. They, at this stage, must be known by the name of Purusha of avayava, i.e., mere limbs. When these limbs again unite, then murtimat shodasatmakam sartram bhavati, i.e., the full body, possessed of form and having the six and ten attributes, comes into existence. Then the subtile Mahat and the subtile bhutas, with the unexhausted residue of acts, enter it. The plural form 'mahanti' is used because, as the commentator explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e., the same 'mahat,' by entering each different form apparently becomes many. Thus there are two bodies, one gross, and the other subtile called 'linga-sarira.' The residue of acts is thus explained: all creatures enjoy or suffer the effects of their good and bad acts. If, however, the consequences of acts, good and bad, be all exhausted, there can be no rebirth. A residue, therefore, remains in consequence of which rebirth becomes possible. Creation and destruction, again, are endlessly going on. The beginning of the first Creation is inconceivable. The Creation here described is one of a series. This is further explained in the verses that follow.

158:3 The six and ten parts are the five gross bhutas, and the eleven senses of knowledge and action including mind. The great creatures are the tan-mantras of the gross elements, i.e., their subtile forms. At first the gross body (with the principle of growth) is formed, into it enters the subtile body or the linga-sarira. At first (as already said) the gross elements come together. Then the subtile ones with the residue of acts. Then enters the Soul which is Brahma itself. The Soul enters into the subtile form for witnessing, or surveying. All creatures are only manifestations of that Soul due to the accident of Avidya or Maya. Tapas means, as the commentator explains, alochana.

159:1 i.e., this variety of Being and this variety of relations.

159:2 Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that depend upon the really existent, i.e., those that regard Brahma as the sole cause competent for the production of all effects.

159:3 It is exceedingly difficult to understand the true meaning of these verses. A verbal translation is not calculated to bring out the sense. Apparently, the statement that all things are contained in the Vedas is nonsense. In reality, however, what is intended to be said is that as the Vedas are Speech or Words, the Creator had to utter words symbolizing his ideas before creating anything. It is remarkable that there is a close resemblance between the spirit of the first chapter of Genesis with what is contained in the Srutis on the subject of Creation. Let there be Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha cites exactly similar words from the Srutis as those which Brahman uttered for creating the Earth, such as, Bhuriti vyaharau as Bhumimasrijat. Then the four modes of life with the duties of each, the modes of worship, etc., were also indicated, hence, all acts also are in the Vedas which represent the words of Brahma.

160:1 All things are Sujata or well-made by him. In Genesis it is said that God uttered particular words and particular objects sprang into existence, and He saw that they were good.

160:2 The first line contains only technical terms. Nama means Rigveda. Hence, it stands for study of all the Vedas. Bheda stands for half, i.e., for the wife, who must be associated with her husband in all religious acts. Tapah is penance; hence it stands for all kinds of observances like chandrayana, and modes of life, vanaprastha, etc. Karma means such acts as the saying of morning and evening prayers, etc. Yama is sacrifice like jyotishtoma etc. Akhya means such acts as lead to good fame, like the digging of tanks, the making of roads, etc. Aloka, meaning meditation, is of three kinds. Lastly, comes Siddhi, meaning that emancipation which is arrived at by one during this life. The instrumental plural kramaih should be construed as dasabhih karmaih namadibhi sahita Vedeshu prechate. K.P. Singha has correctly rendered the verse, omitting reference to Siddhi. The Burdwan translator has totally misunderstood it.

160:3 Gahanam is explained by the commentator as duravagaham Brahma; vedavadeshu means, according to him, the rites and observances laid down in the Vedas. It is better, however, to take it literally, i.e., for the words of the Vedas. Vedanteshu means 'in the Upanishads,' which come after the Vedas, Both the Vernacular translators have misunderstood this verse.

161:1 This verse is, no doubt, pleonastic. The commentator interprets it in the way I have rendered it. Yathadharmam, according to him, means 'without transgressing acts and duties consistent with virtue'; yathagamam means 'following the authority of the scriptures'; vikriyate implies 'do from motives of advantage and gain.' The sense seems to be that in the three other yugas, men, without absolutely abandoning virtue, perform good acts and Vedic sacrifices and rites and scriptural vows and observances, from motives of low gain and not as a Preparation for Emancipation. Thus even in the Kali age, Vedic rites are not absolutely unknown. The motive, however, from which these are undertaken is connected with some low or sordid gain.

161:2 Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati. This is the construction, as explained by the commentator.

12.224.74

प्रत्याहारं तु वक्ष्यामि शर्वर्यादौ गतेऽहनि
यथेदं कुरुतेऽध्यात्मं सुसूक्ष्मं विश्वमीश्वरः

12.224.75

दिवि सूर्यास्तथा सप्त दहन्ति शिखिनोऽर्चिषा
सर्वमेतत्तदार्चिर्भिः पूर्णं जाज्वल्यते जगत्

12.225.1

व्यास उवाच
पृथिव्यां यानि भूतानि जङ्गमानि ध्रुवाणि च
तान्येवाग्रे प्रलीयन्ते भूमित्वमुपयान्ति च

12.225.2

ततः प्रलीने सर्वस्मिन्स्थावरे जङ्गमे तथा
अकाष्ठा निस्तृणा भूमिर्दृश्यते कूर्मपृष्ठवत्

12.225.3

भूमेरपि गुणं गन्धमाप आददते यदा
आत्तगन्धा तदा भूमिः प्रलयत्वाय कल्पते

12.225.4

आपस्ततः प्रतिष्ठन्ति ऊर्मिमत्यो महास्वनाः
सर्वमेवेदमापूर्य तिष्ठन्ति च चरन्ति च

12.225.5

अपामपि गुणांस्तात ज्योतिराददते यदा
आपस्तदा आत्तगुणा ज्योतिष्युपरमन्ति च

12.225.6

यदादित्यं स्थितं मध्ये गूहन्ति शिखिनोऽर्चिषः
सर्वमेवेदमर्चिर्भिः पूर्णं जाज्वल्यते नभः

12.225.7

ज्योतिषोऽपि गुणं रूपं वायुराददते यदा
प्रशाम्यति तदा ज्योतिर्वायुर्दोधूयते महान्

12.225.8

ततस्तु मूलमासाद्य वायुः संभवमात्मनः
अधश्चोर्ध्वं च तिर्यक्च दोधवीति दिशो दश

12.225.9

वायोरपि गुणं स्पर्शमाकाशं ग्रसते यदा
प्रशाम्यति तदा वायुः खं तु तिष्ठति नानदत्

12.225.10

आकाशस्य गुणं शब्दमभिव्यक्तात्मकं मनः
मनसो व्यक्तमव्यक्तं ब्राह्मः स प्रतिसंचरः

12.225.11

तदात्मगुणमाविश्य मनो ग्रसति चन्द्रमाः
मनस्युपरतेऽध्यात्मा चन्द्रमस्यवतिष्ठते

12.225.12

तं तु कालेन महता संकल्पः कुरुते वशे
चित्तं ग्रसति संकल्पस्तच्च ज्ञानमनुत्तमम्

12.225.13

कालो गिरति विज्ञानं कालो बलमिति श्रुतिः
बलं कालो ग्रसति तु तं विद्वान्कुरुते वशे

12.225.14

आकाशस्य तदा घोषं तं विद्वान्कुरुतेऽऽत्मनि
तदव्यक्तं परं ब्रह्म तच्छाश्वतमनुत्तमम्
एवं सर्वाणि भूतानि ब्रह्मैव प्रतिसंचरः

12.225.15

यथावत्कीर्तितं सम्यगेवमेतदसंशयम्
बोध्यं विद्यामयं दृष्ट्वा योगिभिः परमात्मभिः

12.225.16

एवं विस्तारसंक्षेपौ ब्रह्माव्यक्ते पुनः पुनः
युगसाहस्रयोरादावह्नो रात्र्यास्तथैव च

Translation — Kisari Mohan Ganguli

"Vyasa said, 'I shall now tell thee, how, when his day is gone and his night

comes, he withdraws all things unto himself, or how the Supreme Lord, making this gross universe exceedingly subtile, merges everything into his Soul. When the time comes for universal dissolution, a dozen Suns, and Agni with his seven flames, begin to burn. The whole universe, wrapt by those flames, begins to blaze forth in a vast conflagration. All things mobile and immobile that are on the earth first disappear and merge into the substance of which this planet is composed. After all mobile and immobile objects have thus disappeared, the earth, shorn of trees and herbs, looks naked like a tortoise shell. Then water takes up the attribute of earth, viz., scent. When earth becomes shorn of its principal attribute, that element is on the eve of dissolution. Water then prevails. Surging into mighty billows and producing awful roars, only water fills this space and moves about or remains still. Then the attribute of water is taken by Heat, and losing its own attribute, water finds rest in that element. Dazzling flames of fire, ablaze all around, conceal the Sun that is in the centre of space. Indeed, then, space itself, full of those fiery flames, burns in a vast conflagration. Then Wind comes and takes the attribute, viz., form of Heat or Light, which thereupon becomes extinguished, yielding to Wind, which, possessed of great might, begins to be awfully agitated. The Wind, obtaining its own attribute, viz., sound, begins to traverse upwards and downwards and transversely along all the ten points. Then Space takes the attribute, viz., sound of Wind, upon which the latter becomes extinguished and enters into a phase of existence resembling that of unheard or unuttered sound. Then Space is all that remains, that element whose attribute, viz., sound dwells in all the other elements, divested of the attributes of form, and taste, and touch, and scent, and without shape of any kind, like sound in its unmanifest state of existence. Then sound, which is the attribute of space, is swallowed up by Mind which is the essence of all things that are manifest. Thus Mind which in itself is unmanifest withdraws all that is manifested by Mind. This withdrawal of Mind as displayed into Mind as undisplayed or subtile, is called the destruction of the vast external universe. 1 Then Chandrama's having made Mind (thus) withdraw its attribute into itself, swallows it up. When Mind, ceasing to exist, thus enters into Chandramas, the other attributes that are owned by Iswara are all that remain. This Chandramas, which is called also Sankalpa, is then, after a very long time, brought under Iswara's sway, then reason being that that Sankalpa has to perform a very difficult act, viz., the destruction of Chitta or the faculties that are employed in the process called judgment. When this has been effected, the condition reached is said to be of high Knowledge.

[paragraph continues] Then Time swallows up this Knowledge, and as the Sruti declares, Time itself, in its turn, is swallowed up by Might, or Energy. Might or energy, however, is (again) swallowed up by Time, which last is then brought under her sway by Vidya. Possessed of Vidya, Iswara then swallows up non-existence itself into his Soul. That is Unmanifest and Supreme Brahma. That is Eternal, and that is the Highest of the High. Thus all existent creatures are withdrawn into Brahma. Truly hath this, which should be conceived (with the aid of the scriptures) and which is a topic of Science, been thus declared by Yogins possessed of Supreme Souls, after actual experience. Even thus doth the Unmanifest Brahma repeatedly undergo the processes of Elaboration and Withdrawal (i.e., Creation and Destruction), and even thus Brahman's Day and Night each consist of a thousand yugas.'" 1

162:1 From what has been said in the previous Sections, the reader will have no difficulty in understanding what is meant by abhivyaktatmakam manah. It is mind that is the essence of all that is abhivyakta or manifest. That mind swallows up the attribute of Space. Hence it is avyaktam, that swallows up the manaso vyaktam. This swallowing up is Brahmah sampratisancharah or destruction of the outward universe in its manifest vastness. The commentator gives the substance of the verse in these words: manahkalpito virat manasi eva liyate. From the verses that follow it would seem that the object of this section is to describe the yogin's pratyahara and not the actual dissolution of the universe.

163:1 Verses 16 and 17 are exceedingly difficult. The commentator has shown great learning in expounding them. Unfortunately, the subject is a yoga mystery, and the explanation and illustrations of the commentator refer to things beyond the reach of ordinary experience and intelligence. The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse 17), are technical terms of yoga. I referred the passage to more than one learned Pundit. My referees are of opinion that a yoga mystery is here expounded, which yogins alone can understand. European scholars will probably smile at the statement that there is a hidden meaning in these words. Most readers will take the verses for nonsense. Reflection, however, has convinced me that yoga is not nonsense. One who has not studied the elements of Geometry or Algebra, cannot, however intelligent, hope to understand at once a Proposition of the Principia or the theorem of De Moivre. Failing to give the actual sense, I have contented myself with giving a verbal translation.

12.226.1

व्यास उवाच
भूतग्रामे नियुक्तं यत्तदेतत्कीर्तितं मया
ब्राह्मणस्य तु यत्कृत्यं तत्ते वक्ष्यामि पृच्छते

12.226.2

जातकर्मप्रभृत्यस्य कर्मणां दक्षिणावताम्
क्रिया स्यादा समावृत्तेराचार्ये वेदपारगे

12.226.3

अधीत्य वेदानखिलान्गुरुशुश्रूषणे रतः
गुरूणामनृणो भूत्वा समावर्तेत यज्ञवित्

12.226.4

आचार्येणाभ्यनुज्ञातश्चतुर्णामेकमाश्रमम्
आ विमोक्षाच्छरीरस्य सोऽनुतिष्ठेद्यथाविधि

12.226.5

प्रजासर्गेण दारैश्च ब्रह्मचर्येण वा पुनः
वने गुरुसकाशे वा यतिधर्मेण वा पुनः

12.226.6

गृहस्थस्त्वेव सर्वेषां चतुर्णां मूलमुच्यते
तत्र पक्वकषायो हि दान्तः सर्वत्र सिध्यति

12.226.7

प्रजावाञ्श्रोत्रियो यज्वा मुक्तो दिव्यैस्त्रिभिरृणैः
अथान्यानाश्रमान्पश्चात्पूतो गच्छति कर्मभिः

12.226.8

यत्पृथिव्यां पुण्यतमं विद्यास्थानं तदावसेत्
यतेत तस्मिन्प्रामाण्यं गन्तुं यशसि चोत्तमे

12.226.9

तपसा वा सुमहता विद्यानां पारणेन वा
इज्यया वा प्रदानैर्वा विप्राणां वर्धते यशः

12.226.10

यावदस्य भवत्यस्मिँल्लोके कीर्तिर्यशस्करी
तावत्पुण्यकृताँल्लोकाननन्तान्पुरुषोऽश्नुते

12.226.11

अध्यापयेदधीयीत याजयेत यजेत च
न वृथा प्रतिगृह्णीयान्न च दद्यात्कथंचन

12.226.12

याज्यतः शिष्यतो वापि कन्यया वा धनं महत्
यद्यागच्छेद्यजेद्दद्यान्नैकोऽश्नीयात्कथंचन

12.226.13

गृहमावसतो ह्यस्य नान्यत्तीर्थं प्रतिग्रहात्
देवर्षिपितृगुर्वर्थं वृद्धातुरबुभुक्षताम्

12.226.14

अन्तर्हिताभितप्तानां यथाशक्ति बुभूषताम्
द्रव्याणामतिशक्त्यापि देयमेषां कृतादपि

12.226.15

अर्हतामनुरूपाणां नादेयं ह्यस्ति किंचन
उच्चैःश्रवसमप्यश्वं प्रापणीयं सतां विदुः

12.226.16

अनुनीय तथा काव्यः सत्यसंधो महाव्रतः
स्वैः प्राणैर्ब्राह्मणप्राणान्परित्राय दिवं गतः

12.226.17

रन्तिदेवश्च सांकृत्यो वसिष्ठाय महात्मने
अपः प्रदाय शीतोष्णा नाकपृष्ठे महीयते

12.226.18

आत्रेयश्चन्द्रदमयोरर्हतोर्विविधं धनम्
दत्त्वा लोकान्ययौ धीमाननन्तान्स महीपतिः

12.226.19

शिबिरौशीनरोऽङ्गानि सुतं च प्रियमौरसम्
ब्राह्मणार्थमुपाकृत्य नाकपृष्ठमितो गतः

12.226.20

प्रतर्दनः काशिपतिः प्रदाय नयने स्वके
ब्राह्मणायातुलां कीर्तिमिह चामुत्र चाश्नुते

12.226.21

दिव्यं मृष्टशलाकं तु सौवर्णं परमर्द्धिमत्
छत्रं देवावृधो दत्त्वा सराष्ट्रोऽभ्यपतद्दिवम्

12.226.22

सांकृतिश्च तथात्रेयः शिष्येभ्यो ब्रह्म निर्गुणम्
उपदिश्य महातेजा गतो लोकाननुत्तमान्

12.226.23

अम्बरीषो गवां दत्त्वा ब्राह्मणेभ्यः प्रतापवान्
अर्बुदानि दशैकं च सराष्ट्रोऽभ्यपतद्दिवम्

12.226.24

सावित्री कुण्डले दिव्ये शरीरं जनमेजयः
ब्राह्मणार्थे परित्यज्य जग्मतुर्लोकमुत्तमम्

12.226.25

सर्वरत्नं वृषादर्भो युवनाश्वः प्रियाः स्त्रियः
रम्यमावसथं चैव दत्त्वामुं लोकमास्थितः

12.226.26

निमी राष्ट्रं च वैदेहो जामदग्न्यो वसुंधराम्
ब्राह्मणेभ्यो ददौ चापि गयश्चोर्वीं सपत्तनाम्

12.226.27

अवर्षति च पर्जन्ये सर्वभूतानि चासकृत्
वसिष्ठो जीवयामास प्रजापतिरिव प्रजाः

12.226.28

करंधमस्य पुत्रस्तु मरुत्तो नृपतिस्तथा
कन्यामङ्गिरसे दत्त्वा दिवमाशु जगाम ह

12.226.29

ब्रह्मदत्तश्च पाञ्चाल्यो राजा बुद्धिमतां वरः
निधिं शङ्खं द्विजाग्र्येभ्यो दत्त्वा लोकानवाप्तवान्

12.226.30

राजा मित्रसहश्चापि वसिष्ठाय महात्मने
मदयन्तीं प्रियां दत्त्वा तया सह दिवं गतः

12.226.31

सहस्रजिच्च राजर्षिः प्राणानिष्टान्महायशाः
ब्राह्मणार्थे परित्यज्य गतो लोकाननुत्तमान्

12.226.32

सर्वकामैश्च संपूर्णं दत्त्वा वेश्म हिरण्मयम्
मुद्गलाय गतः स्वर्गं शतद्युम्नो महीपतिः

12.226.33

नाम्ना च द्युतिमान्नाम शाल्वराजः प्रतापवान्
दत्त्वा राज्यमृचीकाय गतो लोकाननुत्तमान्

12.226.34

मदिराश्वश्च राजर्षिर्दत्त्वा कन्यां सुमध्यमाम्
हिरण्यहस्ताय गतो लोकान्देवैरभिष्टुतान्

12.226.35

लोमपादश्च राजर्षिः शान्तां दत्त्वा सुतां प्रभुः
ऋश्यशृङ्गाय विपुलैः सर्वकामैरयुज्यत

12.226.36

दत्त्वा शतसहस्रं तु गवां राजा प्रसेनजित्
सवत्सानां महातेजा गतो लोकाननुत्तमान्

12.226.37

एते चान्ये च बहवो दानेन तपसा च ह
महात्मानो गताः स्वर्गं शिष्टात्मानो जितेन्द्रियाः

12.226.38

तेषां प्रतिष्ठिता कीर्तिर्यावत्स्थास्यति मेदिनी
दानयज्ञप्रजासर्गैरेते हि दिवमाप्नुवन्

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Thou hadst asked me about the Creation of all beings; I have now narrated that to thee in full. Listen to me as I tell thee now what the duties are of a Brahmana. The rituals of all ceremonies for which sacrificial fees are enjoined, commencing with Jatakarma and ending with Samavartana, depend for their performance upon a preceptor competent in the Vedas. 2 Having studied all the Vedas and having displayed a submissive behaviour towards his preceptor during his residence with him, and having paid the preceptor's fee, the youth should return home with a thorough knowledge of all sacrifices. 3 Receiving the permission of his preceptor, he should adopt

one of the four modes of life and live in it in due observance of its duties till he casts off his body. He should either lead a life of domesticity with spouses and engaged in creating offspring, or live in the observance of Brahmacharya; or in the forest in the company of his preceptor, or in the practice of the duties laid down for a yati. A life of domesticity is said to be the root of all the other modes of life. A self-restrained householder who has conquered all his attachments to worldly objects always attains to success (in respect of the great object of life). A Brahmana, by begetting children, by acquiring a knowledge of the Vedas, and by performing sacrifices, pays off the three debts he owes. 1 He should then enter the other modes of life, having cleansed himself by his acts. He should settle in that place which he may ascertain to be the most sacred spot on earth, and he should strive in all matters that lead to fame, for attaining to a position of eminence. The fame of Brahmanas increases through penances that are very austere, through mastery of the various branches of knowledge, through sacrifices, and through gifts. Indeed, a person enjoys endless regions of the righteous (in the next world) as long as his deeds or the memory thereof lasts in this world. A Brahmana should teach, study, officiate at other people's sacrifices, and offer sacrifices himself. He should not give away in vain or accept other people's gifts in vain. Wealth, sufficient in quantity, that may come from one who is assisted in a sacrifice, from a pupil, or from kinsmen (by marriage) of a daughter, should be spent in the performance of sacrifice or in making gifts. Wealth coming from any of these sources should never be enjoyed by a Brahmana singly. 2 For a Brahmana leading a life of domesticity there is no means save the acceptance of gifts for the sake of the deities, or Rishis, or Pitris, or preceptor or the aged, or the diseased, or the hungry. 3 Unto those that are persecuted by unseen foes, or those that are striving to the best of their power to acquire knowledge, one should make gifts from one's own possessions, including even cooked food, more than one can fairly afford. 4 Unto a deserving person there is nothing that cannot be given. They that are good and wise deserve to have even the prince of steeds, called Uchchaisravas, belonging to Indra himself. 5 Of high vows (king) Satyasandha, having, with due humility, offered his own life-breaths for saving those of a Brahmana, ascended to heaven. Sankriti's son Rantideva, having given only lukewarm water to the high-souled Vasishtha, ascended to heaven and received high honours there.

[paragraph continues] Atri's royal son Indradamana, possessed of great intelligence, having given diverse kinds of wealth to a deserving person, acquired diverse regions of felicity in the next world. Usinara's son Sivi, having given away his own limbs and the dear son of loins for the sake of a Brahmana, ascended to heaven from this world. Pratardana, the ruler of Kasi, having given away his very eyes to a Brahmana, obtained great fame both here and hereafter. King Devavridha, having given away a very beautiful and costly umbrella, with eight golden ribs, proceeded to heaven with all the people of his kingdom. Sankriti of Atri's race, possessed of great energy, having given instruction to his disciples on the subject of Impersonal Brahma, proceeded to regions of great felicity. Amvarisha of great prowess, heaving given unto the Brahmanas eleven Arvudas of kine, proceeded to heaven with all the people of his kingdom. Savitri, by giving away her ear-rings, and king Janamejaya, by giving away his own body, both proceeded to high regions of felicity. Yuvanaswa, the son of Vrishadarbha, by giving away diverse kinds of gems, a fine mansion, and many beautiful women, ascended to heaven. Nimi, the ruler of the Videhas, gave away his kingdom, Jamadagni's son (Rama) gave away the whole earth; and Gaya gave away the earth with all her towns and cities, unto the Brahmanas. Once when the clouds ceased to pour, Vasishtha, resembling Brahman himself, kept alive all creatures like Prajapati keeping them alive (by his energy and kindness). Karandhama's son Marutta of cleansed soul, by giving away his daughter to Angiras, speedily ascended to heaven. Brahmadatta, the ruler of the Panchalas, possessed of superior intelligence, by giving away two precious jewels called Nidhi and Sankha unto some of the foremost of the Brahmanas, obtained many regions of felicity. King Mitrasaha, having given his own dear wife Madayanti unto the high-souled Vasishtha, ascended to heaven with that wife of his. The royal sage Sahasrajit, possessed of great fame having cast off dear life itself for the sake of a Brahmana, ascended to regions of great felicity. King Satadyumna, having given to Mudgala a mansion made of gold and full of every object of comfort and use, ascended to heaven. The king of the Salwas, known by the name of Dyutimat, possessed of great prowess, gave unto Richika his entire kingdom and ascended to heaven. The Royal sage Madiraswa, by giving away his daughter of slender waist to Hiranyahasta, ascended to such regions as are held in esteem by the very gods. The royal sage Lomapada, of great prowess, by giving away his daughter Santa to Rishyasringa, obtained the fruition of all his wishes. King Prasenajit, of great energy, by giving away a hundred thousand kine with calves, ascended to excellent regions of felicity. These and many others, possessed of great and well-ordered souls and having their senses under control, ascended, by means Of gifts and penances, to heaven. Their fame will last as long as the earth herself will last. All of them have, by gifts, sacrifices and procreation of issue, proceeded to heaven.'"

163:2 Jatakarma is the ceremony that is performed with certain Vedic mantras immediately after a child's birth. There are many such ceremonies to be performed till Samavartana or return from the preceptor's home after completion of the period of pupilage. These ceremonies are necessarily such that they must be performed by the child's father or somebody else whom the latter might call in.

163:3 In this country, no fees are charged for tuition. The pupil, however, after completing his studies, may give his preceptor a final fee which is determined by the choice of the preceptor himself and which varies according to the means of the pupil leaving the preceptor's home for his own.

164:1 By begetting children, one pays off one's debt to ancestors; by studying the Vedas, one pays off one's debt to the Rishis; and by performing sacrifices one pays off one's debt to the deities.

164:2 It is a deadly sin to take anything from the father-in-law or other relatives (by marriage) of a daughter. What is got from such sources is, to this day, spent freely. Those persons that sell their daughters in marriage are universally reckoned as fallen.

164:3 The fact is, the duty of the householder obliges him to worship the deities and the Pitris, and to become hospitable to the others named. The Brahmana, however, has no ostensible means for discharging this duty. The only means open to him is acceptance of gifts. In this case, acceptance, therefore, for such ends is not productive of demerit.

164:4 Kritadapi is explained by the commentator as pakvannadapi.

164:5 The sense is that there is no gift which is too valuable for such persons.

12.227.1

व्यास उवाच
त्रयीविद्यामवेक्षेत वेदेषूक्तामथाङ्गतः
ऋक्सामवर्णाक्षरतो यजुषोऽथर्वणस्तथा

12.227.2

वेदवादेषु कुशला ह्यध्यात्मकुशलाश्च ये
सत्त्ववन्तो महाभागाः पश्यन्ति प्रभवाप्ययौ

12.227.3

एवं धर्मेण वर्तेत क्रियाः शिष्टवदाचरेत्
असंरोधेन भूतानां वृत्तिं लिप्सेत वै द्विजः

12.227.4

सद्भ्य आगतविज्ञानः शिष्टः शास्त्रविचक्षणः
स्वधर्मेण क्रिया लोके कुर्वाणः सत्यसंगरः

12.227.5

तिष्ठत्येतेषु गृहवान्षट्सु कर्मसु स द्विजः
पञ्चभिः सततं यज्ञैः श्रद्दधानो यजेत च

12.227.6

धृतिमानप्रमत्तश्च दान्तो धर्मविदात्मवान्
वीतहर्षभयक्रोधो ब्राह्मणो नावसीदति

12.227.7

दानमध्ययनं यज्ञस्तपो ह्रीरार्जवं दमः
एतैर्वर्धयते तेजः पाप्मानं चापकर्षति

12.227.8

धूतपाप्मा तु मेधावी लघ्वाहारो जितेन्द्रियः
कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम्

12.227.9

अग्नींश्च ब्राह्मणांश्चार्चेद्देवताः प्रणमेत च
वर्जयेद्रुषतीं वाचं हिंसां चाधर्मसंहिताम्

12.227.10

एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते
ज्ञानागमेन कर्माणि कुर्वन्कर्मसु सिध्यति

12.227.11

पञ्चेन्द्रियजलां घोरां लोभकूलां सुदुस्तराम्
मन्युपङ्कामनाधृष्यां नदीं तरति बुद्धिमान्

12.227.12

काममन्यूद्धतं यत्स्यान्नित्यमत्यन्तमोहितम्
महता विधिदृष्टेन बलेनाप्रतिघातिना
स्वभावस्रोतसा वृत्तमुह्यते सततं जगत्

12.227.13

कालोदकेन महता वर्षावर्तेन संततम्
मासोर्मिणर्तुवेगेन पक्षोलपतृणेन च

12.227.14

निमेषोन्मेषफेनेन अहोरात्रजवेन च
कामग्राहेण घोरेण वेदयज्ञप्लवेन च

12.227.15

धर्मद्वीपेन भूतानां चार्थकामरवेण च
ऋतसोपानतीरेण विहिंसातरुवाहिना

12.227.16

युगह्रदौघमध्येन ब्रह्मप्रायभवेन च
धात्रा सृष्टानि भूतानि कृष्यन्ते यमसादनम्

12.227.17

एतत्प्रज्ञामयैर्धीरा निस्तरन्ति मनीषिणः
प्लवैरप्लववन्तो हि किं करिष्यन्त्यचेतसः

12.227.18

उपपन्नं हि यत्प्राज्ञो निस्तरेन्नेतरो जनः
दूरतो गुणदोषौ हि प्राज्ञः सर्वत्र पश्यति

12.227.19

संशयात्मा स कामात्मा चलचित्तोऽल्पचेतनः
अप्राज्ञो न तरत्येव यो ह्यास्ते न स गच्छति

12.227.20

अप्लवो हि महादोषमुह्यमानोऽधिगच्छति
कामग्राहगृहीतस्य ज्ञानमप्यस्य न प्लवः

12.227.21

तस्मादुन्मज्जनस्यार्थे प्रयतेत विचक्षणः
एतदुन्मज्जनं तस्य यदयं ब्राह्मणो भवेत्

12.227.22

त्र्यवदाते कुले जातस्त्रिसंदेहस्त्रिकर्मकृत्
तस्मादुन्मज्जनस्तिष्ठेन्निस्तरेत्प्रज्ञया यथा

12.227.23

संस्कृतस्य हि दान्तस्य नियतस्य कृतात्मनः
प्राज्ञस्यानन्तरा सिद्धिरिह लोके परत्र च

12.227.24

वर्तते तेषु गृहवानक्रुध्यन्ननसूयकः
पञ्चभिः सततं यज्ञैर्विघसाशी यजेत च

12.227.25

सतां वृत्तेन वर्तेत क्रियाः शिष्टवदाचरेत्
असंरोधेन धर्मस्य वृत्तिं लिप्सेदगर्हिताम्

12.227.26

श्रुतिविज्ञानतत्त्वज्ञः शिष्टाचारो विचक्षणः
स्वधर्मेण क्रियावांश्च कर्मणा सोऽप्यसंकरः

12.227.27

क्रियावाञ्श्रद्दधानश्च दाता प्राज्ञोऽनसूयकः
धर्माधर्मविशेषज्ञः सर्वं तरति दुस्तरम्

12.227.28

धृतिमानप्रमत्तश्च दान्तो धर्मविदात्मवान्
वीतहर्षभयक्रोधो ब्राह्मणो नावसीदति

12.227.29

एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते
ज्ञानवित्त्वेन कर्माणि कुर्वन्सर्वत्र सिध्यति

12.227.30

अधर्मं धर्मकामो हि करोतीहाविचक्षणः
धर्मं चाधर्मसंकाशं शोचन्निव करोति सः

12.227.31

धर्मं करोमीति करोत्यधर्म;मधर्मकामश्च करोति धर्मम्
उभे बालः कर्मणी न प्रजान;न्स जायते म्रियते चापि देही

Translation — Kisari Mohan Ganguli

"Vyasa said, 'The knowledge called Trayi which occurs in the Vedas and their branches should be acquired. That knowledge is to be derived from the Richs, the Samans, and the sciences called Varna and Akshara. There are besides, the Yajuses and the Atharvans. In the six kinds of acts indicated in these, dwells the Divine Being. They that are well-versed in the declarations of the Vedas, that have knowledge of the Soul, that are attached to the quality of Goodness, and that are highly blessed, succeed in understanding the origin and the end of all things. A Brahmana should live in the observance of the duties laid down in the Vedas. He should do all his acts like a good man of restrained soul. He should earn his livelihood without injuring any creature. Having derived knowledge from the good and wise, he should control his passions and propensities. Well-versed in the scriptures, he should practise those duties that have been laid down for him, and do all acts in this world guided by the quality of goodness. Leading even the domestic mode of life., the Brahmana should be observant of the six acts already spoken of. 1 His heart full of faith, he should worship the deities in the five well-known sacrifices. Endued with patience, never heedless, having self-control, conversant with duties, with a cleansed soul, divested of joy, pride, and wrath, the Brahmana should never sink in languor. Gifts, study of the Vedas, sacrifices, penances, modesty, guilelessness, and self-restraint,--these enhance one's energy and destroy one's sins. One endued with intelligence should be abstemious in diet and should conquer one's senses. Indeed, having subdued both lust and wrath, and having washed away all his sins, he should strive for attaining to Brahma. He should worship the Fire and Brahmanas, and bow to the deities. He should avoid all kinds of inauspicious discourse and all acts of unrighteous injury. This preliminary course of conduct is first laid down for a Brahmana. Subsequently, when knowledge comes, he should engage himself in acts, for in acts lies success. 2 The Brahmana who is endued with intelligence succeeds in crossing the stream of life that is so difficult to cross and that is so furious and terrible, that has the five senses for its waters that has cupidity for its source, and wrath for its mire. He should never shut his eyes to the fact that Time stands behind him in a threatening attitude.--Time who is the great stupefier of all things, and who is armed with very great and irresistible force, issuing from the great Ordainer himself. Generated by the current of Nature, the universe is being ceaselessly carried along. The mighty river of Time, overspread with eddies constituted by the years, having the months for its waves and the seasons for its current, the fortnights for its floating straw and grass, and the rise and fall of the eyelids for its froth, the days and the nights for its water, and desire and lust for its terrible crocodiles, the Vedas and sacrifices for its rafts, and

the righteousness of creatures for its islands, and Profit and Pleasure for its springs, truthfulness of speech and Emancipation for its shores, benevolence for the trees that float along it, and the yugas for the lakes along its course,--the mighty river of Time,--which has an origin as inconceivable as that of Brahma itself, is ceaselessly bearing away all beings created by the great Ordainer towards the abode of Yama. 1 Persons possessed of wisdom and patience always succeed in crossing this awful river by employing the rafts of knowledge and wisdom. What, however, can senseless fools, destitute of similar rafts do (when thrown into that furious stream)? That only the man of wisdom succeeds in crossing this stream and not he that is unwise, is consistent with reason. The former beholds from a distance the merits and faults of everything. (Accordingly, he succeeds in adopting or rejecting what is deserving of adoption or rejection). The man, however, of unstable and little understanding, and whose soul is full of desire and cupidity, is always filled with doubt. Hence the man destitute of wisdom never succeeds in crossing that river. He also who sits inactively (in doubt) can never pass it over. The man destitute of the raft of wisdom, in consequence of his having to bear the heavy weight of great faults, sinks down. One that is seized by the crocodile of desire, even if possessed of knowledge, can never make knowledge one's raft. 2 For these reasons, the man of wisdom and intelligence should strive to float over the stream of Time (without sinking in it). He indeed, succeeds in keeping himself afloat who becomes conversant with Brahma. One born in a noble race, abstaining from the three duties of teaching, officiating at other's sacrifices and accepting gifts, and doing only the three other acts, viz., studying, sacrificing, and giving, should, for those reasons, strive to float over the stream. Such a man is sure to cross it aided by the raft of wisdom. One who is pure in conduct, who is self-restrained and observant of good vows, whose soul is under control, and who is possessed of wisdom, certainly wins success in this and the other world. The Brahmana leading a domestic mode of life should conquer wrath and envy, practise the virtues already named, and worshipping the deities in the five sacrifices, eat after having fed the deities, Pitris, and guests. He should conform to those duties which are observed by the good; he should do all his acts like a person of governed soul; and he should, without injuring any creature, draw his substance by adopting a course that is not censurable. One who is well-versed

in the truths of the Vedas and the other branches of knowledge, whose behaviour is like that of a person of well-governed soul, who is endued with a clear vision, who observes those duties that are laid down for his order, who does not, by his acts, produce an inter-mixture of duties, who attends to the observances set down in the scriptures, who is full of faith, who is self-restrained, who is possessed of wisdom, who is destitute of envy and malice, and who is well-conversant with the distinctions between righteousness and inequity, succeeds in crossing all his difficulties. That Brahmana who is possessed of fortitude, who is always heedful, who is self-restrained, who is conversant with righteousness, whose soul is under control, and who has transcended joy, pride, and wrath, has never to languish in grief. This is the course of conduct that was ordained of old for a Brahmana. He should strive for the acquisition of Knowledge, and do all the scriptural acts. By living thus, he is sure to obtain success. One who is not possessed of clear vision does wrong even when one wishes to do right. Such a person, by even exercising his judgment, does such acts of virtue as partake of the nature of inequity. Desiring to do what is right, one does what is wrong. Similarly, desiring to do what is wrong one does what is right. Such a person is a fool. Not knowing, the two kinds of acts, one has to undergo repeated rebirths and deaths.'"

166:1 The first and the fourth verses are triplets in the Bengal texts.

166:2 These are, of course, religious acts.

167:1 In the Bengal texts verse 12 consists of on, line. This, I think, is correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is complete by itself. The udaka in kalodaka should be taken as meaning stream or river otherwise ahoratrajalena would be pleonastic. Again arthakamajalena, to avoid, redundancy, should be taken as implying the springs that supply the water. Vihinsa-taruvahina is, 'having benevolence for the trees that float on its water.' This idea is beautiful. Creatures that are being home away in, the stream of Time may catch these trees of benevolence for saving themselves. The Burdwan translator misunderstands vihinsa and makes nonsense of the idea. Altogether, though highly ornate, the metaphors are original. Of course, the idea is eminently oriental. Eastern rhetoric being fond of spinning out metaphors and similes, which, in the hands of Eastern poets, become highly elastic.

167:2 K.P. Singha misunderstands this verse. The Burdwan translator is also inaccurate.

12.228.1

व्यास उवाच
अथ चेद्रोचयेदेतद्द्रुह्येत मनसा तथा
उन्मज्जंश्च निमज्जंश्च ज्ञानवान्प्लववान्भवेत्

12.228.2

प्रज्ञया निर्मितैर्धीरास्तारयन्त्यबुधान्प्लवैः
नाबुधास्तारयन्त्यन्यानात्मानं वा कथंचन

12.228.3

छिन्नदोषो मुनिर्योगान्युक्तो युञ्जीत द्वादश
दशकर्मसुखानर्थानुपायापायनिर्भयः

12.228.4

चक्षुराचारवित्प्राज्ञो मनसा दर्शनेन च
यच्छेद्वाङ्मनसी बुद्ध्या य इच्छेज्ज्ञानमुत्तमम्
ज्ञानेन यच्छेदात्मानं य इच्छेच्छान्तिमात्मनः

12.228.5

एतेषां चेदनुद्रष्टा पुरुषोऽपि सुदारुणः
यदि वा सर्ववेदज्ञो यदि वाप्यनृचोऽजपः

12.228.6

यदि वा धार्मिको यज्वा यदि वा पापकृत्तमः
यदि वा पुरुषव्याघ्रो यदि वा क्लैब्यधारिता

12.228.7

तरत्येव महादुर्गं जरामरणसागरम्
एवं ह्येतेन योगेन युञ्जानोऽप्येकमन्ततः
अपि जिज्ञासमानो हि शब्दब्रह्मातिवर्तते

12.228.8

धर्मोपस्थो ह्रीवरूथ उपायापायकूबरः
अपानाक्षः प्राणयुगः प्रज्ञायुर्जीवबन्धनः

12.228.9

चेतनाबन्धुरश्चारुराचारग्रहनेमिवान्
दर्शनस्पर्शनवहो घ्राणश्रवणवाहनः

12.228.10

प्रज्ञानाभिः सर्वतन्त्रप्रतोदो ज्ञानसारथिः
क्षेत्रज्ञाधिष्ठितो धीरः श्रद्धादमपुरःसरः

12.228.11

त्यागवर्त्मानुगः क्षेम्यः शौचगो ध्यानगोचरः
जीवयुक्तो रथो दिव्यो ब्रह्मलोके विराजते

12.228.12

अथ संत्वरमाणस्य रथमेतं युयुक्षतः
अक्षरं गन्तुमनसो विधिं वक्ष्यामि शीघ्रगम्

12.228.13

सप्त यो धारणाः कृत्स्ना वाग्यतः प्रतिपद्यते
पृष्ठतः पार्श्वतश्चान्या यावत्यस्ताः प्रधारणाः

12.228.14

क्रमशः पार्थिवं यच्च वायव्यं खं तथा पयः
ज्योतिषो यत्तदैश्वर्यमहंकारस्य बुद्धितः

12.228.15

अव्यक्तस्य तथैश्वर्यं क्रमशः प्रतिपद्यते
विक्रमाश्चापि यस्यैते तथा युङ्क्ते स योगतः

12.228.16

अथास्य योगयुक्तस्य सिद्धिमात्मनि पश्यतः
निर्मथ्यमानः सूक्ष्मत्वाद्रूपाणीमानि दर्शयेत्

12.228.17

शैशिरस्तु यथा धूमः सूक्ष्मः संश्रयते नभः
तथा देहाद्विमुक्तस्य पूर्वरूपं भवत्युत

12.228.18

अथ धूमस्य विरमे द्वितीयं रूपदर्शनम्
जलरूपमिवाकाशे तत्रैवात्मनि पश्यति

12.228.19

अपां व्यतिक्रमे चापि वह्निरूपं प्रकाशते
तस्मिन्नुपरते चास्य पीतवस्त्रवदिष्यते
ऊर्णारूपसवर्णं च तस्य रूपं प्रकाशते

12.228.20

अथ श्वेतां गतिं गत्वा वायव्यं सूक्ष्ममप्यजः
अशुक्लं चेतसः सौक्ष्म्यमव्यक्तं ब्रह्मणोऽस्य वै

12.228.21

एतेष्वपि हि जातेषु फलजातानि मे शृणु
जातस्य पार्थिवैश्वर्ये सृष्टिरिष्टा विधीयते

12.228.22

प्रजापतिरिवाक्षोभ्यः शरीरात्सृजति प्रजाः
अङ्गुल्यङ्गुष्ठमात्रेण हस्तपादेन वा तथा

12.228.23

पृथिवीं कम्पयत्येको गुणो वायोरिति स्मृतः
आकाशभूतश्चाकाशे सवर्णत्वात्प्रणश्यति

12.228.24

वर्णतो गृह्यते चापि कामात्पिबति चाशयान्
न चास्य तेजसा रूपं दृश्यते शाम्यते तथा

12.228.25

अहंकारस्य विजितेः पञ्चैते स्युर्वशानुगाः
षण्णामात्मनि बुद्धौ च जितायां प्रभवत्यथ

12.228.26

निर्दोषा प्रतिभा ह्येनं कृत्स्ना समभिवर्तते
तथैव व्यक्तमात्मानमव्यक्तं प्रतिपद्यते

12.228.27

यतो निःसरते लोको भवति व्यक्तसंज्ञकः
तत्राव्यक्तमयीं व्याख्यां शृणु त्वं विस्तरेण मे
तथा व्यक्तमयीं चैव संख्यां पूर्वं निबोध मे

12.228.28

पञ्चविंशतितत्त्वानि तुल्यान्युभयतः समम्
योगे सांख्येऽपि च तथा विशेषांस्तत्र मे शृणु

12.228.29

प्रोक्तं तद्व्यक्तमित्येव जायते वर्धते च यत्
जीर्यते म्रियते चैव चतुर्भिर्लक्षणैर्युतम्

12.228.30

विपरीतमतो यत्तु तदव्यक्तमुदाहृतम्
द्वावात्मानौ च वेदेषु सिद्धान्तेष्वप्युदाहृतौ

12.228.31

चतुर्लक्षणजं त्वन्यं चतुर्वर्गं प्रचक्षते
व्यक्तमव्यक्तजं चैव तथा बुद्धमथेतरत्
सत्त्वं क्षेत्रज्ञ इत्येतद्द्वयमप्यनुदर्शितम्

12.228.32

द्वावात्मानौ च वेदेषु विषयेषु च रज्यतः
विषयात्प्रतिसंहारः सांख्यानां सिद्धिलक्षणम्

12.228.33

निर्ममश्चानहंकारो निर्द्वंद्वश्छिन्नसंशयः
नैव क्रुध्यति न द्वेष्टि नानृता भाषते गिरः

12.228.34

आक्रुष्टस्ताडितश्चैव मैत्रेण ध्याति नाशुभम्
वाग्दण्डकर्ममनसां त्रयाणां च निवर्तकः

12.228.35

समः सर्वेषु भूतेषु ब्रह्माणमभिवर्तते
नैवेच्छति न चानिच्छो यात्रामात्रव्यवस्थितः

12.228.36

अलोलुपोऽव्यथो दान्तो न कृती न निराकृतिः
नास्येन्द्रियमनेकाग्रं नातिक्षिप्तमनोरथः
अहिंस्रः सर्वभूतानामीदृक्सांख्यो विमुच्यते

12.228.37

अथ योगाद्विमुच्यन्ते कारणैर्यैर्निबोध मे
योगैश्वर्यमतिक्रान्तो योऽतिक्रामति मुच्यते

12.228.38

इत्येषा भावजा बुद्धिः कथिता ते न संशयः
एवं भवति निर्द्वंद्वो ब्रह्माणं चाधिगच्छति

Translation — Kisari Mohan Ganguli

"Vyasa said, 'If Emancipation be desirable, then knowledge should be acquired. For a person who is borne now up and now down along the stream of Time or life, knowledge is the raft by which he can reach the shore. Those wise men who have arrived at certain conclusions (regarding the character of the soul and that which is called life) by the aid of wisdom, are able to assist the ignorant in crossing the stream of time or life with the raft of knowledge. They, however, that are ignorant, are unable save either themselves or others. He who has freed himself from desire and all other faults, and who has emancipated himself from all attachments, should attend to, these two and ten requirements of yoga, viz., place, acts, affection, objects, means, destruction, certainty, eyes, food, suppression, mind and survey. 1

[paragraph continues] He who wishes to obtain superior Knowledge, should, by the aid of his understanding, restrain both speech and mind. He who wishes to have tranquillity, should, by the aid of his knowledge, restrain his soul. Whether he becomes compassionate or cruel, whether he becomes conversant with all the Vedas or ignorant of the Richs, whether he becomes righteous and observant of sacrifices or the worst of sinners, whether he becomes eminent for prowess and wealth or plunged into misery, that person who directs his mind towards these (attributes that I have spoken of), is sure to cross the ocean of life which is so difficult to cross. Without speaking of the results of the attainment of Brahma by yoga, it may be said that he who sets himself to only enquiring after the Soul transcends the necessity of observing the acts laid down in the Vedas. The body with jiva within it is an excellent car. When sacrifices and religious rites are made its upastha, shame its varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha, the breath called Prana its yuga, knowledge and the allotted period of existence its points for tying the steeds, heedfulness its handsome vandhura, the assumption of good behaviour its nemi, vision, touch, scent, and hearing its four steeds, wisdom its nabhi, all the scriptures its pratoda, certain knowledge of the scriptural declarations its driver, the soul its firmly-seated rider, faith and self-restraint its fore-runners, renunciation its inseparable companion following behind and bent upon doing it good, purity the path along which it goes, meditation (or union with Brahma) its goal, then may that car reach Brahma and shine there in effulgence. 1 I shall now tell thee the speedy means that should be adopted by the person who would equip his car in such a fashion for passing through this wilderness of the world in order to reach the goal

constituted by Brahma that is above decrepitude and destruction. To set the mind upon one thing at a time is called Dharana. 1 The Yogin observing proper vows and restraints, practises in all seven kinds of Dharana. There are, again, as many kinds of Dharanas arising out of these, upon subjects that are near or remote. 2 Through these the Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire, Consciousness, and Understanding. After this he gradually acquires mastery over the Unmanifest. 3 I shall now describe to thee the conceptions in their order that are realised by particular individuals amongst those that are engaged in yoga according to the rules and ordinances that have been laid down. I shall tell thee also of the nature of the success that attaches to yoga commenced (according to rules) by him who looks within his own self. 4 The Yogin, that abandons his gross body, following the instructions of his preceptor, beholds his soul displaying the following forms in consequence of its subtility. To him in the first stage, the welkin seems to be filled with a subtile substance like foggy vapour. 5 Of the Soul which has been freed from the body, even such becomes the form. When this fog disappears, a second (or new) form becomes visible. For, then, the Yogin beholds within himself, in the firmament of his heart, the form of Water. After the disappearance of water, the form of Fire displays itself. When this disappears, the form that becomes perceivable is that of Wind as effulgent as a well-tempered weapon of high polish. Gradually, the form displayed by Wind becomes like that of the thinnest gossamer. Then having acquired whiteness, and also, the subtlety of air, the Brahman's soul is said to attain the supreme whiteness and subtlety of Ether. Listen to me as I tell thee the consequences of these diverse conditions when they occur. That Yogin who has been able to achieve the conquest of the earth-element, attains by such lordship to the power of Creation. Like a second Prajapati endued with a nature that is perfectly imperturbable, he can from his own

body create all kinds of creatures. With only his toe, or with his hand or feet, that person can singly cause the whole Earth to tremble who has achieved the lordship of the Wind. Even this is the attribute of the Wind as declared in the Sruti. The Yogin, who has achieved the lordship of Space, can exist brightly in Space in consequence of his having attained to uniformity with that element, and can also disappear at will. By lordship over Water, one can (like Agastya) drink up rivers, lakes, and oceans. By lordship over Fire, the Yogin becomes so effulgent that his form cannot be looked at. He becomes visible only when he extinguishes his consciousness of individuality,--these five elements come within his sway. When the Understanding, which is the soul of the five elements and of the consciousness of individuality, 1 is conquered the Yogin attains to Omnipotence, and perfect Knowledge (or perception freed from doubt and uncertainty with respect to all things), comes to him. In consequence of this, the Manifest becomes merged into the Unmanifest or Supreme Soul from which the world emanates and becomes what is called Manifest. 2 Listen now to me in detail as I expound the science of the Unmanifest. But first of all listen to me about all that is Manifest as expounded in the Sankhya system of philosophy. In both the Yoga and the Sankhya, systems, five and twenty topics of knowledge have been treated in nearly the same way. Listen to me as I mention their chief features. That has been said to be Manifest which is possessed of these four attributes, viz., birth, growth, decay, and death. That which is not possessed of these attributes is said to be Unmanifest. Two souls are mentioned in the Vedas and the sciences that are based upon them. The first (which is called Jivatman) is endued with the four attributes already mentioned, and has a longing for the four objects or purposes (viz., Religion, Wealth, Pleasure and Emancipation). This soul is called Manifest, and it is born of the Unmanifest (Supreme Soul). It is both Intelligent and non-Intelligent. I have thus told thee about Sattwa (inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, it is said in the Vedas, become attached to objects of the senses. The doctrine of the Sankhyas is that one should keep oneself aloof or dissociated from objects of the senses. That Yogin who is freed from attachment and pride, who transcends all pairs of opposites, such as pleasure and pain, heat and cold, etc., who never gives way to wrath or hate, who never speaks an untruth, who, though slandered or struck, still shows friendship for the slanderer or the striker, who never thinks of doing ill to others, who restrains the three, viz., speech, acts, and mind, and who behaves uniformly towards all creatures, succeeds in approaching the presence of Brahman. That person who cherishes no desire for earthly objects, who is not unwilling to take what comes, who is dependent on earthly objects to only that extent which is necessary for

sustaining life, who is free from cupidity, who has driven off all grief, who has restrained his senses, who goes through all necessary acts, who is regardless of personal appearance and attire, whose senses are all collected (for devotion to the true objects of life), whose purposes are never left, unaccomplished, 1 who bears himself with equal friendliness towards all creatures, who regards a clod of earth and a lump of gold with an equal eye, who is equally disposed towards friend and foe, who is possessed of patience, who takes praise and blame equally, 2 who is free from longing with respect to all objects of desire, who practises Brahmacharya, and who is firm and steady in all his vows and observances, who has no malice or envy for any creature in the universe, is a Yogin who according to the Sankhya system succeeds in winning Emancipation. Listen now to the way and the means by which a person may win Emancipation through Yoga (or the system of Patanjali). That person who moves and acts after having transcended the puissance that the practice of Yoga brings about (in the initial stages), succeeds in winning Emancipation. 3 I have thus discoursed to thee on those topics (viz., Emancipation according to the Sankhya system and that according to the Yoga system) which are dissimilar if the speaker be disposed to treat them as such (but which in reality, are one and the same). 4 Thus can one transcend all pairs of opposites. Thus can one attain to Brahma.'" 5

168:1 The place should be a level spot, not impure (such as a crematorium, etc.), free from kankars, fire, and sand, etc.; solitary and free from noise and other sources of disturbance. Acts include abstention from food and sports and amusements, abstention from all kinds of work having only worldly objects to accomplish, abstention also from sleep and dreams. Affection means that for good disciples or for progress in yoga. Objects refer to sacred fuel, water, and suppression of expectancy and anxiety, etc. Means refer to the seat to be used, the manner of sitting, and the attitude of the body. Destruction refers to the conquest of desire and attachments, i.e., renunciation of all attractive things. Certainty means the unalterable belief that what is said about yoga in the Vedas and by preceptors is true. The nom. sing. inflection stands for the instrumental plural. Eyes include the other senses. All these should be restrained. Food means pure food. Suppression refers to the subjugation of our natural inclination towards earthly objects. Mind here has reference to the regulation of the will and its reverse, viz., irresolution. Survey means reflection on birth, death, decrepitude, disease, sorrow, faults, etc. In giving these meanings, I, of course, follow Nilakantha.

169:1 Notwithstanding Nilakantha's gloss which shows great ingenuity and which has been apparently followed by both of them, the Vernacular translators have misunderstood Portions of these verses which sketch out the course of life which one desirous of attaining to Emancipation or Brahma is to follow. Particular virtues or attributes have been represented as particular limbs of the car. It does not appear that there is (except in one or two instances), any especial aptitude in any of those virtues or attributes for corresponding with One instead of with another limb of the figurative car. Upastha is that part of the car on which the driver sits. Varutha is the wooden fence round a car for protecting it against the effects of collision. Shame is the feeling that withdraws us from all wicked acts. Kuvara is the pole to which the yoke is attached. Upaya and Apaya, which have been called the kuvara, are 'means' and destruction'--explained in verse above. Aksha is the wheel. Yuga is the yoke. Vandhura is that part of yuga where it is attached to the pole, i.e., its Middle, about which appears something like a projecting knob. Nemi is the circumference of the wheel. Nabhi is the central portion of the car upon which the rider or warrior is seated. Pratoda is the goad with which the driver urges, the steeds. The commentator explains that jiva-yuktah means having such a jiva as is desirous of attaining to Emancipation or Moksha. Such elaborate figures are favourite conceits of Oriental poets.

170:1 Adopting the Kantian distribution of the mental phenomena, viz., the three great divisions of Cognitive faculties, Pleasure and Pain, and Desire and Will, Sir William Hamilton subdivides the first (viz., the Cognitive faculties), into the acquisitive faculty, the retentive faculty, the reproductive faculty, the representative faculty, and reason or judgment by which concepts are compared together. Dharana corresponds with the exercise of the Representative faculty or the power by which the mind is held to or kept employed upon a particular image or notion. It is this faculty that is especially trained by yogins. Indeed, the initial stop consists in training it to the desirable extent.

170:2 The seven kinds of Dharanas appertain respectively to Earth, Wind, Space, Water, Fire, Consciousness and Understanding.

170:3 All these have been explained lower down.

170:4 The construction of both these lines is difficult to understand. The prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc., vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya (yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e., according to rules and ordinances. Vikrama is used in a peculiar sense, viz., anubhavakramah, i.e., the order of conception or conceptions in other order Atmani pasyatah means 'of him who looks into himself,' i.e., who withdraws his mind from the outer world and turns it to view his own self. Without Nilakantha's aid, such verses would be thoroughly unintelligible.

170:5 Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

171:1 The Understanding is called the soul of the five elements and of the consciousness of individuality because these six things rest on it or have it for their refuge. The reader will easily understand this from what has been said in the previous Sections.

171:2 It is from the Unmanifest or the Supreme Soul that the world or all that is Manifest, springs or emanates. The Yogin, in consequence of his superior knowledge, apprehends all that is Manifest to be but the Unmanifest Supreme Soul.

172:1 Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and appearance. K.P. Singha wrongly translates both these words.

172:2 i.e., who has neither friend nor foe. This means that he regards all creatures with an equal eye, showing particular favour to none, and having no dislike for any. Coldness of heart is not implied, but impartial and equal benevolence for all. Taking praise and blame equally, i.e., never rejoicing at praise nor grieving at blame.

172:3 It is said that with the practice of Yoga, during the first stages, certain extraordinary powers come to the Yogin whether he wishes for them or not. In a previous Section it has been said that that Yogin who suffers himself to be led away by these extraordinary acquisitions, goes to hell, i.e., fails to attain to Emancipation beside which heaven itself with the status of Indra is only hell. Hence, he who transcends the puissance that Yoga brings about becomes Emancipate.

172:4 Dhirah is explained as dhyanavan. Santi has reference to Emancipation, for it is Emancipation alone that can give tranquillity or final rest. The commentator points out that in this verse the speaker shows a decided preference for the Sankhya philosophy.

172:5 Vide Gita, verses 4 and 5, Chapter V.

12.229.1

व्यास उवाच
अथ ज्ञानप्लवं धीरो गृहीत्वा शान्तिमास्थितः
उन्मज्जंश्च निमज्जंश्च ज्ञानमेवाभिसंश्रयेत्

12.229.2

शुक उवाच
किं तज्ज्ञानमथो विद्या यया निस्तरति द्वयम्
प्रवृत्तिलक्षणो धर्मो निवृत्तिरिति चैव हि

12.229.3

व्यास उवाच
यस्तु पश्येत्स्वभावेन विना भावमचेतनः
पुष्यते च पुनः सर्वान्प्रज्ञया मुक्तहेतुकः

12.229.4

येषां चैकान्तभावेन स्वभावः कारणं मतम्
पूत्वा तृणबुसीकां वै ते लभन्ते न किंचन

12.229.5

ये चैनं पक्षमाश्रित्य वर्तयन्त्यल्पचेतसः
स्वभावं कारणं ज्ञात्वा न श्रेयः प्राप्नुवन्ति ते

12.229.6

स्वभावो हि विनाशाय मोहकर्ममनोभवः
निरुक्तमेतयोरेतत्स्वभावपरभावयोः

12.229.7

कृष्यादीनि हि कर्माणि सस्यसंहरणानि च
प्रज्ञावद्भिः प्रकॢप्तानि यानासनगृहाणि च

12.229.8

आक्रीडानां गृहाणां च गदानामगदस्य च
प्रज्ञावन्तः प्रवक्तारो ज्ञानवद्भिरनुष्ठिताः

12.229.9

प्रज्ञा संयोजयत्यर्थैः प्रज्ञा श्रेयोऽधिगच्छति
राजानो भुञ्जते राज्यं प्रज्ञया तुल्यलक्षणाः

12.229.10

पारावर्यं तु भूतानां ज्ञानेनैवोपलभ्यते
विद्यया तात सृष्टानां विद्यैव परमा गतिः

12.229.11

भूतानां जन्म सर्वेषां विविधानां चतुर्विधम्
जराय्वण्डमथोद्भेदं स्वेदं चाप्युपलक्षयेत्

12.229.12

स्थावरेभ्यो विशिष्टानि जङ्गमान्युपलक्षयेत्
उपपन्नं हि यच्चेष्टा विशिष्येत विशेष्ययोः

12.229.13

आहुर्द्विबहुपादानि जङ्गमानि द्वयानि च
बहुपाद्भ्यो विशिष्टानि द्विपादानि बहून्यपि

12.229.14

द्विपदानि द्वयान्याहुः पार्थिवानीतराणि च
पार्थिवानि विशिष्टानि तानि ह्यन्नानि भुञ्जते

12.229.15

पार्थिवानि द्वयान्याहुर्मध्यमान्युत्तमानि च
मध्यमानि विशिष्टानि जातिधर्मोपधारणात्

12.229.16

मध्यमानि द्वयान्याहुर्धर्मज्ञानीतराणि च
धर्मज्ञानि विशिष्टानि कार्याकार्योपधारणात्

12.229.17

धर्मज्ञानि द्वयान्याहुर्वेदज्ञानीतराणि च
वेदज्ञानि विशिष्टानि वेदो ह्येषु प्रतिष्ठितः

12.229.18

वेदज्ञानि द्वयान्याहुः प्रवक्तॄणीतराणि च
प्रवक्तॄणि विशिष्टानि सर्वधर्मोपधारणात्

12.229.19

विज्ञायन्ते हि यैर्वेदाः सर्वधर्मक्रियाफलाः
सयज्ञाः सखिला वेदाः प्रवक्तृभ्यो विनिःसृताः

12.229.20

प्रवक्तॄणि द्वयान्याहुरात्मज्ञानीतराणि च
आत्मज्ञानि विशिष्टानि जन्माजन्मोपधारणात्

12.229.21

धर्मद्वयं हि यो वेद स सर्वः सर्वधर्मविद्
स त्यागी सत्यसंकल्पः स तु क्षान्तः स ईश्वरः

12.229.22

धर्मज्ञानप्रतिष्ठं हि तं देवा ब्राह्मणं विदुः
शब्दब्रह्मणि निष्णातं परे च कृतनिश्चयम्

12.229.23

अन्तःस्थं च बहिष्ठं च येऽऽधियज्ञाधिदैवतम्
जानन्ति तान्नमस्यामस्ते देवास्तात ते द्विजाः

12.229.24

तेषु विश्वमिदं भूतं साग्रं च जगदाहितम्
तेषां माहात्म्यभावस्य सदृशं नास्ति किंचन

12.229.25

आदिं ते निधनं चैव कर्म चातीत्य सर्वशः
चतुर्विधस्य भूतस्य सर्वस्येशाः स्वयंभुवः

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Borne up and down in life's ocean, he that is capable of meditation seizes the raft of Knowledge and for achieving his Emancipation adheres to Knowledge itself (without extending his arms hither and thither for catching any other support).' 6

"Suka said, 'What is that Knowledge? Is it that learning by which, when error is dispelled, the truth becomes discovered? Or, is it that course of duties consisting of acts to be done or achieved, by the aid of which the object sought may be understood or attained? Or, is it that course of duties, called abstention from acts, by which an extension of the Soul is to be sought? Do tell me what it is, so that by its aid, the two, viz., birth and death, may be avoided.' 1

"Vyasa said, 'That fool who believing that all this exists in consequence of its own nature without, in fact, an existent refuge or foundation, fills by such instruction the aspirations of disciples, dispelling by his dialectical ingenuity the reasons the latter might urge to the contrary, succeeds not in attaining to any truth. 2 They again who firmly believe that all Cause is due to the nature of things, fail to acquire any truth by even listening to (wiser) men or the Rishis (who are capable of instructing them). 3 Those men of little intelligence who stop (in their speculations), having adopted either of these doctrines, indeed, those men who regard nature as the cause, never succeed in obtaining any benefit for themselves. 4 This belief in Nature (as the producing and the sustaining Cause), arising as it does from a mind acting under the influence of error, brings about the destruction of the person who cherishes it. Listen now to the truth with respect to these two doctrines that maintain (1) that things exist by their own nature and (2) that they flow (in consequence of their own nature) from others that are different from and that precede them. 5 Wise men apply themselves to agriculture and tillage, and the acquisition of crops (by those means) and of vehicles (for locomotion) and seats and carpets and houses. They attend also to the laying of pleasure-gardens, the construction of commodious mansions, and the preparation of

medicines, for diseases of every kind. It is wisdom (which consists in the application of means) that leads to the fruition of purposes. It is wisdom that wins beneficial results. It is wisdom that enables kings to exercise and enjoy sovereignty although they are possessed of attributes equal to those of persons over whom they rule. 1 It is by wisdom that the high and the low among beings are distinguished. It is by wisdom that the superior and the inferior ones among created objects are understood. It is wisdom or knowledge that is the highest refuge of all things. 2 All the diverse kinds of created things have four kinds of birth. They are viviparous, oviparous, vegetables, and those born of filth. Creatures, again, that are mobile should be known to be superior to those that are immobile. It is consistent with reason that intelligent energy, inasmuch as it differentiates (all non-intelligent matter), should be regarded as superior to.(non-intelligent) matter. 3 Mobile creatures, that are innumerable, and of two kinds, viz., those that have many legs and those that have two. The latter, however, are superior to the former. Bipeds, again are of two species, viz., those that live on land and those that are otherwise. Of these, the former are superior to the latter. The superior ones eat diverse kinds of cooked food. 4 Bipeds moving on land are of two kinds viz., middling or intermediate, and those that are foremost. Of these, the middling or intermediate are regarded as superior (to the former) in consequence of their observance of the duties of caste. 5 The middling or intermediate ones are said to be of two kinds, viz., those that are conversant with duties, and those that are otherwise. Of those, the former are superior in consequence of their discrimination in respect of what should be done and what should not. Those conversant with duties are said to be of two kinds, viz., those

that are acquainted with the Vedas and those that are otherwise. Of these the former are superior, for the Vedas are said to dwell in them. 1 Those that are acquainted with the Vedas are said to be of two kinds, viz., those that lecture on the Vedas and those that are otherwise. Of these, the former, who are fully conversant with the Vedas, with the duties and the rites laid down in them, and the fruits of those duties and rites, are superior in consequence of their publishing all those duties and rites. Indeed, all the Vedas with the duties laid down in them are said to flow from them. Preceptors of the Vedas are of two kinds, viz., those that are conversant with the Soul and those that are otherwise. Of these, the former are superior in consequence of their knowledge of what is meant by Birth and Death. 2 As regards duties, they are, again, of two kinds (viz., Pravritti and Nivritti). He who is conversant with duties is said to be omniscient or possessed of universal knowledge. Such a man is a Renouncer. Such a man is firm in the accomplishment of his purposes. Such a man is truthful, pure (both outwardly and inwardly), and possessed of puissance. 3 The gods know him for a Brahmana who is devoted to knowledge of Brahma (and not him who is conversant with only the duties of Pravritti). Such a man is versed also in the Vedas and earnestly devoted to the study of the Soul. 4 They that have true knowledge behold their own Soul as existing both in and out. Such men, O child, are truly regenerate and such men are gods. 5 Upon these rests this world of Beings, in them dwell this whole universe. There is nothing that is equal to their greatness. Transcending birth and death and distinctions and acts of every kind, they are the lords of the four kinds of creatures and are the equals of the Self-born himself.'" 6

172:6 Brahmanam is arsha for Brahmam.

173:1 I follow Nilakantha's gloss in rendering the words Vidya, Pravritti and Nivritti, as used in this verse. By the first, the commentator thinks, is meant that course of instruction in consequence of which error may be dispelled and truth acquired. The usual illustration of the cord and the snake is given. The former maybe mistaken for the latter, but when the mistake ceases, correct apprehension follows. Pravritti has been sufficiently indicated in the text in which the words of the gloss has been incorporated. By Nivritti is meant the doctrine of the Sunyavadins and Lokayatikas (evidently the Buddhists) who seek annihilation or extinction as the only true Emancipation. Both the Vernacular translators are wrong. The Burdwan translator, as usual, citing the very words of the gloss, misunderstands them completely.

173:2 The construction of the first line is 'yastu achetanah bhavam vina swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The commentator is of opinion that the speaker refers in this verse to the Sunyavadins.

173:3 The Bombay text reads Putwatrinamishikamva.

173:4 Enam is singular. The commentator thinks it should be taken distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins) has been referred to. In verse 4, that of the Lokayatikas. In both, Nature is spoken of as the cause, with this difference that the former regard the universe to be only an erroneous impression of an existent entity, while the latter regard it as a real entity flowing from and manifesting itself under its own nature. Both doctrines, the speaker says, are false.

173:5 Both the Vernacular translators skip over the word paribhava in the second line of verse 6. The commentator correctly explains that swabhava in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he explains is paritah swasya itaresham bhavah. The first refers to the Nihilists, the second to the Lokayatikas or to verses 3 and 4 respectively.

174:1 It is by the wisdom that all these results are achieved. Wisdom is the application of means for the accomplishment of ends. Nature, never rears palaces or produces vehicles and the diverse other comforts that man enjoys. He that would rely upon Nature for these would never obtain them however long he might wait. The need for exertion, both mental and physical, and the success which crowns that exertion furnish the best answer, the speaker thinks, to both the Nihilist sand the Lokayatikas. The word tulyalakshanah is skipped over by both the Bengali translators.

174:2 By para is meant the Chit or Soul, by avara, all else, i.e., non-ego or matter. The words Prajna, Jnana, and Vidya are all as used here, equivalent. The second line of this verse is wrongly rendered by both the Bengali translators, the Burdwan translator, as usual, not understanding the words of the gloss he quotes.

174:3 It is difficult to render the word cheshta as used here. Ordinarily it implies effort or action. It is plain, however, that here it stands for intelligent energy, implying both mental and physical effort or action, for its function is to distinguish or differentiate.

174:4 The itarani do not refer to Pisachas as rendered by K.P. Singha, but to birds which are called Khechare or denizens of the sky or air. Khechara may include Pisachas, but these are also Bhuchara or denizens of the surface of the earth.

174:5 The commentator explains that for ascertaining who are uttama or foremost, the middling, or intermediate ones are first spoken of and their distinctions mentioned in the following verses. Of course, the foremost are foremost, and the intermediate ones can never be superior to them. For all that, intermediate ones are observers of the duties of caste; the foremost ones are not so, they having transcended such distinctions; hence, tentatively, the ignorant or popular opinion is first taken, to the effect that the observers of caste are superior to those who do not observe Jatidharma.

175:1 This probably means that as the Vedas had not been reduced to writing, their contents rested or dwelt in memories of men versed in them.

175:2 To understand what is birth and what is death, and to avoid birth (add, therefore, death), are the highest fruits of knowledge of the Soul. Those that have no knowledge of the Soul have to travel in a round of repeated rebirths.

175:3 i.e., of power that comes of Yoga.

175:4 The word para (the locative form of which is used here) always means that which is high or foremost. It is frequently employed to mean either Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para has but one and the same meaning. The Burdwan translator takes it for 'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course, savda-Brahma stands for the Vedas.

175:5 To look upon everything in the universe as one's own. Soul is the highest aspiration of a righteous person. It is yoga that enables one to attain to this highest ideal of existence. One who realises this is said to be a true Brahmana, a really regenerate person, in fact, a god on Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

175:6 What the distinction is between anta and nidhan is not obvious. The commentator is silent. K.P. Singha translates the verse correctly. The Burdwan translator makes utter nonsense of the words in the second line.

12.230.1

व्यास उवाच
एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते
ज्ञानवानेव कर्माणि कुर्वन्सर्वत्र सिध्यति

12.230.2

तत्र चेन्न भवेदेवं संशयः कर्मनिश्चये
किं नु कर्म स्वभावोऽयं ज्ञानं कर्मेति वा पुनः

12.230.3

तत्र चेह विवित्सा स्याज्ज्ञानं चेत्पुरुषं प्रति
उपपत्त्युपलब्धिभ्यां वर्णयिष्यामि तच्छृणु

12.230.4

पौरुषं कारणं केचिदाहुः कर्मसु मानवाः
दैवमेके प्रशंसन्ति स्वभावं चापरे जनाः

12.230.5

पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः
त्रयमेतत्पृथग्भूतमविवेकं तु केचन

12.230.6

एवमेतन्न चाप्येवमुभे चापि न चाप्युभे
कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः

12.230.7

त्रेतायां द्वापरे चैव कलिजाश्च ससंशयाः
तपस्विनः प्रशान्ताश्च सत्त्वस्थाश्च कृते युगे

12.230.8

अपृथग्दर्शिनः सर्वे ऋक्सामसु यजुःषु च
कामद्वेषौ पृथग्दृष्ट्वा तपः कृत उपासते

12.230.9

तपोधर्मेण संयुक्तस्तपोनित्यः सुसंशितः
तेन सर्वानवाप्नोति कामान्यान्मनसेच्छति

12.230.10

तपसा तदवाप्नोति यद्भूत्वा सृजते जगत्
तद्भूतश्च ततः सर्वो भूतानां भवति प्रभुः

12.230.11

तदुक्तं वेदवादेषु गहनं वेददर्शिभिः
वेदान्तेषु पुनर्व्यक्तं क्रमयोगेन लक्ष्यते

12.230.12

आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशः स्मृताः
परिचारयज्ञाः शूद्राश्च जपयज्ञा द्विजातयः

12.230.13

परिनिष्ठितकार्यो हि स्वाध्यायेन द्विजो भवेत्
कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते

12.230.14

त्रेतादौ सकला वेदा यज्ञा वर्णाश्रमास्तथा
संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे

12.230.15

द्वापरे विप्लवं यान्ति वेदाः कलियुगे तथा
दृश्यन्ते नापि दृश्यन्ते कलेरन्ते पुनः पुनः

12.230.16

उत्सीदन्ति स्वधर्माश्च तत्राधर्मेण पीडिताः
गवां भूमेश्च ये चापामोषधीनां च ये रसाः

12.230.17

अधर्मान्तर्हिता वेदा वेदधर्मास्तथाश्रमाः
विक्रियन्ते स्वधर्मस्थाः स्थावराणि चराणि च

12.230.18

यथा सर्वाणि भूतानि वृष्टिर्भौमानि वर्षति
सृजते सर्वतोऽङ्गानि तथा वेदा युगे युगे

12.230.19

विसृतं कालनानात्वमनादिनिधनं च यत्
कीर्तितं तत्पुरस्तान्मे यतः संयान्ति यान्ति च

12.230.20

धातेदं प्रभवस्थानं भूतानां संयमो यमः
स्वभावेन प्रवर्तन्ते द्वंद्वसृष्टानि भूरिशः

12.230.21

सर्गः कालो धृतिर्वेदाः कर्ता कार्यं क्रिया फलम्
एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि

Translation — Kisari Mohan Ganguli

"Vyasa said, 'These, then, are the obligatory acts ordained for Brahmanas. One possessed of knowledge always attains to success by going through (the prescribed) acts. If no doubt arises in respect of acts, then acts done are sure to lead to success. The doubt to which we refer is this: whether acts are obligatory or whether they are optional. 1 As regards this (doubt about the true character of acts, it should be said that), if acts are ordained for man for inducing knowledge (by which alone Brahma or Emancipation is to be attained, even then) they should be regarded as obligatory (and not optional). I shall now discourse on them by the light of inferences and experience. Listen to me. 2 With respect to acts some men say that Exertion is their cause. Others say that Necessity is their cause. Others, again, maintain that Nature is the cause. Some say that acts are the result of both Exertion and Necessity. Some maintain that acts flow from Time, Exertion, and Nature. Some say that of the three (viz., Exertion, Necessity, and Nature), one only (and not the other two) is the cause. Some are of opinion that all the three combined are the cause. 3 Some persons that are engaged in the performance of acts say, with respect to all objects, that they exist, that they do not exist, that they cannot be said to exist, that they cannot be said not to exist, that it is not that they cannot be said to exist, and lastly, that it is not that they cannot be said not to exist. (These then are the diverse views entertained by men). They, however, that are Yogins, behold Brahma to be the universal cause. The men of the Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men, however, of the Krita Yuga are devoted to penances, possessed of tranquil souls, and observant of righteousness. 4 In that age all men regard the Richs, the Samans, and the Yajuses as identical not withstanding their apparent diversity. Analysing desire and aversion, they worship only

penance. 1 Devoted to the practice of penances, steadfast in them, and rigid in their observance, one obtains the fruition of all desires by penances alone. By penance one attains to that by becoming which one creates the universe. By penance one becomes that in consequence of which one becomes the puissant master of all things. 2 That Brahma has been expounded in the declarations of the Vedas. For all that, Brahma is inconceivable by even those that are conversant with those declarations. Once more has Brahma been declared in the Vedanta. Brahma, however, cannot be beheld by means of acts. 3 The sacrifice ordained for Brahmans consists in japa (meditation and recitation), that for Kshatriyas consists in the slaughter of (clean) animals for the gratification of the deities; that for Vaisyas consists in the production of crops and, the keep of domestic animals; and that for Sudras in menial service of the: three other orders. By observing the duties laid down for him and by studying the Vedas and other scriptures, one becomes a Dwija (regenerate). Whether one does any other act or not, one becomes a Brahmana by becoming the friend of all creatures. 4 In the beginning of Treta, the Vedas and sacrifices and the divisions of caste and the several modes of life existed in, their entirety. In consequence, however, of the duration of life being decreased in Dwapara, those are overtaken by decline. In the Dwapara age as also in the Kali, the Vedas are overtaken by perplexity. Towards the close of Kali again, it is doubtful if they ever become even visible to the eye. 5 In that age, the duties of the respective order disappear, and men become afflicted by iniquity. The juicy attributes of kine, of the earth, of water, and (medicinal and edible) herbs, disappear. 6 Through (universal) iniquity the Vedas disappear and with them all the duties inculcated in them

as also the duties in respect of the four modes of life. They who remain observant of the duties of their own order become afflicted, and all mobile and immobile objects undergo a change for the worse. 1 As the showers of heaven cause all products of the earth to grow, after the same manner the Vedas, in every age, cause all the angas to grow. 2 Without doubt, Time assumes diverse shapes. It has neither beginning nor end. It is Time which produces all creatures and again devours them. I have already spoken of it to thee. Time is the origin of all creatures; Time is that which makes them grow; Time is that which is their destroyer; and lastly it is time that is their ruler. Subject to pairs of opposites (such as heat and cold, pleasure and pain, etc.), creatures of infinite variety rest on Time according to their own natures (without being otherwise than how they have been ordained by supreme Brahma).' 3

176:1 Whether karma is swabhava or jnanam means (as the commentator explains) whether it is obligatory or optional. Jnanam, of course, means here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to success or emancipation. If acts become necessary for leading to knowledge, the doubt may then arise that they cease to be obligatory, for knowledge may be supposed to be attainable otherwise than by acts. K.P. Singha translates this verse correctly, the Burdwan translator incorrectly, and, as usual, misunderstands the gloss completely.

176:2 The first line of this verse is exceedingly terse. The construction, as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam (jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot help admiring Nilakantha for his patience and ingenuity.

176:3 Daiva is explained by the commentator as Grahah or Kalah. I think, it is used to signify some kind of blind force whose origin is untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently Exertion, for the word implies course, of conduct, Avivekam is samuchchayam or a combination of all the three.

176:4 Inspired with doubt,' with reference to the declarations of the Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of any kind.

177:1 In the Treta and the other Yugas people are seen professing attachment or devotion to one only of the Vedas and not to the others, be it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with this refers to the Krita age as one in which such difference of faith were not observable. The men of that age regarded all the Vedas equally, and, in fact, as even identical.

177:2 Jiva or Chit becomes puissant and succeeds in creating the universe by means of penance. By penance one attains to Brahma, and, therefore, universal puissance. This has been sufficiently explained in the previous Sections.

177:3 This is one of the most important verses in this section, for, as the commentator explains, this furnishes the answer to the question proposed in the previous section, viz., 'what is that knowledge?' In the Vedas both acts and knowledge have been spoken of. In the province of acts, Brahma has been represented as Indra and the other gods. Brahma, therefore, as spoken of there, is 'gahana', or hidden to (or inconceivable by) even those that are conversant with that province or sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been spoken of as the means by which to attain to Brahma. The knowledge or Vidya, therefore, which is the subject of the question, is not what is implied by Pravritti dharma or by Nivritti as used in the previous section.

177:4 The second line of this verse corresponds with the second line of verse 87 of Chapter II of Manusmriti.

177:5 They are seen and not seen is an idiomatic expression for 'becoming invisible.'

177:6 i.e., kine do not yield copious and sweet milk; the soil ceases to be fertile; water ceases to be sweet; and the medicinal and edible herbs lose their virtues of healing as also their flavour.

178:1 The commentator thinks that Swadharmasthah is connected with asramah in the first line. I prefer the more obvious construction.

178:2 Varshati means pushnati. Angani means the observances necessary for the practice of Yoga as also all kinds of rites and vows. The Vedas cause these to grow, and they, in their turn, aid all students of the Vedas in achieving their purposes.

178:3 Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the Vernacular translators skip over the last word, thinking that prabhavasthanam, is one word. The commentator notices them as separate. In the beginning of the second line, yatra is understood, Swabhavena, is explained by the commentator as Brahmabhavena, natu vikritena rupena. I think the explanation is correct, and have adopted it accordingly in the text.

12.231.1

भीष्म उवाच
इत्युक्तोऽभिप्रशस्यैतत्परमर्षेस्तु शासनम्
मोक्षधर्मार्थसंयुक्तमिदं प्रष्टुं प्रचक्रमे

12.231.2

शुक उवाच
प्रजावाञ्श्रोत्रियो यज्वा वृद्धः प्रज्ञोऽनसूयकः
अनागतमनैतिह्यं कथं ब्रह्माधिगच्छति

12.231.3

तपसा ब्रह्मचर्येण सर्वत्यागेन मेधया
सांख्ये वा यदि वा योगे एतत्पृष्टोऽभिधत्स्व मे

12.231.4

मनसश्चेन्द्रियाणां चाप्यैकाग्र्यं समवाप्यते
येनोपायेन पुरुषैस्तच्च व्याख्यातुमर्हसि

12.231.5

व्यास उवाच
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्
नान्यत्र सर्वसंत्यागात्सिद्धिं विन्दति कश्चन

12.231.6

महाभूतानि सर्वाणि पूर्वसृष्टिः स्वयंभुवः
भूयिष्ठं प्राणभृद्ग्रामे निविष्टानि शरीरिषु

12.231.7

भूमेर्देहो जलात्सारो ज्योतिषश्चक्षुषी स्मृते
प्राणापानाश्रयो वायुः खेष्वाकाशं शरीरिणाम्

12.231.8

क्रान्ते विष्णुर्बले शक्रः कोष्ठेऽग्निर्भुक्तमर्छति
कर्णयोः प्रदिशः श्रोत्रे जिह्वायां वाक्सरस्वती

12.231.9

कर्णौ त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी
दर्शनानीन्द्रियोक्तानि द्वाराण्याहारसिद्धये

12.231.10

शब्दं स्पर्शं तथा रूपं रसं गन्धं च पञ्चमम्
इन्द्रियाणि पृथक्त्वर्थान्मनसो दर्शयन्त्युत

12.231.11

इन्द्रियाणि मनो युङ्क्ते वश्यान्यन्तेव वाजिनः
मनश्चापि सदा युङ्क्ते भूतात्मा हृदयाश्रितः

12.231.12

इन्द्रियाणां तथैवेषां सर्वेषामीश्वरं मनः
नियमे च विसर्गे च भूतात्मा मनसस्तथा

12.231.13

इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः
प्राणापानौ च जीवश्च नित्यं देहेषु देहिनाम्

12.231.14

आश्रयो नास्ति सत्त्वस्य गुणशब्दो न चेतना
सत्त्वं हि तेजः सृजति न गुणान्वै कदाचन

12.231.15

एवं सप्तदशं देहे वृतं षोडशभिर्गुणैः
मनीषी मनसा विप्रः पश्यत्यात्मानमात्मनि

12.231.16

न ह्ययं चक्षुषा दृश्यो न च सर्वैरपीन्द्रियैः
मनसा संप्रदीप्तेन महानात्मा प्रकाशते

12.231.17

अशब्दस्पर्शरूपं तदरसागन्धमव्ययम्
अशरीरं शरीरे स्वे निरीक्षेत निरिन्द्रियम्

12.231.18

अव्यक्तं व्यक्तदेहेषु मर्त्येष्वमरमाश्रितम्
योऽनुपश्यति स प्रेत्य कल्पते ब्रह्मभूयसे

12.231.19

विद्याभिजनसंपन्ने ब्राह्मणे गवि हस्तिनि
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

12.231.20

स हि सर्वेषु भूतेषु जङ्गमेषु ध्रुवेषु च
वसत्येको महानात्मा येन सर्वमिदं ततम्

12.231.21

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि
यदा पश्यति भूतात्मा ब्रह्म संपद्यते तदा

12.231.22

यावानात्मनि वेदात्मा तावानात्मा परात्मनि
य एवं सततं वेद सोऽमृतत्वाय कल्पते

12.231.23

सर्वभूतात्मभूतस्य सर्वभूतहितस्य च
देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः

12.231.24

शकुनीनामिवाकाशे जले वारिचरस्य वा
यथा गतिर्न दृश्येत तथैव सुमहात्मनः

12.231.25

कालः पचति भूतानि सर्वाण्येवात्मनात्मनि
यस्मिंस्तु पच्यते कालस्तं न वेदेह कश्चन

12.231.26

न तदूर्ध्वं न तिर्यक्च नाधो न च तिरः पुनः
न मध्ये प्रतिगृह्णीते नैव कश्चित्कुतश्चन

12.231.27

सर्वेऽन्तःस्था इमे लोका बाह्यमेषां न किंचन
यः सहस्रं समागच्छेद्यथा बाणो गुणच्युतः

12.231.28

नैवान्तं कारणस्येयाद्यद्यपि स्यान्मनोजवः
तस्मात्सूक्ष्मात्सूक्ष्मतरं नास्ति स्थूलतरं ततः

12.231.29

सर्वतःपाणिपादान्तं सर्वतोक्षिशिरोमुखम्
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति

12.231.30

तदेवाणोरणुतरं तन्महद्भ्यो महत्तरम्
तदन्तः सर्वभूतानां ध्रुवं तिष्ठन्न दृश्यते

12.231.31

अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः
क्षरः सर्वेषु भूतेषु दिव्यं ह्यमृतमक्षरम्

12.231.32

नवद्वारं पुरं गत्वा हंसो हि नियतो वशी
ईशः सर्वस्य भूतस्य स्थावरस्य चरस्य च

12.231.33

हानिभङ्गविकल्पानां नवानां संश्रयेण च
शरीराणामजस्याहुर्हंसत्वं पारदर्शिनः

12.231.34

हंसोक्तं चाक्षरं चैव कूटस्थं यत्तदक्षरम्
तद्विद्वानक्षरं प्राप्य जहाति प्राणजन्मनी

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Thus addressed (by his sire), Suka, highly applauding these instructions of the great Rishi, set himself about asking the following, question relating to the import of duties that lead to Emancipation.'

"Suka said, 'By what means doth one possessed of wisdom, conversant with the Vedas, observant of sacrifices, endued with wisdom, and free from malice, succeed in attaining to Brahma which is incapable of being apprehended by either direct evidence or inference, and unsusceptible of being indicated by the Vedas? Asked by me, tell me by what means is Brahma to be apprehended? Is it by penance, by Brahmacharya, by renunciation of everything, by intelligence, by the aid of the Sankhya philosophy, or by Yoga? By what means may what kind of singleness of purpose be attained by men, with respect to both, viz., the mind and the senses? It behoveth thee to expound all this to me.' 4

"Vyasa said, 'No man ever attains to success by means other than the acquisition of knowledge, the practice of penances, the subjugation of the senses, and renunciation of everything. 1 The great entities (five in number) represent the first (or initial) creation of the Self-born. They have been very largely placed in embodied creatures included in the world of life. 2 The bodies of all embodied creatures are derived from earth. The humours are from water. Their eyes are said to be derived from light. Prana, Apana (and the three other vital breaths) have the wind for their refuge. And, lastly, all unoccupied apertures within them (such as the nostrils, the cavities of the ear, etc.) are of Space. In the feet (of living creatures) is Vishnu. In their arms is Indra. Within the stomach is Agni desirous of eating. In the ears are the points of the horizon (or the compass) representing the sense of hearing. In the tongue is speech which is Saraswati. 3 The ears, skin, eyes, tongue and nose forming the fifth, are said to be the sense of knowledge. These exist for the purposes of apprehension of their respective objects. Sound, touch, form, taste and scent forming the fifth, are the objects of the (five) senses. These should always be regarded as separate from (or independent of) the senses. Like the charioteer setting his well-broken steeds along the paths he pleases, the mind sets the senses (along directions it pleases). The mind, in its turn, is employed by the knowledge sitting in the heart. 4 The mind is the lord of all these senses in respect of employing them in their functions and guiding or restraining them. Similarly, the knowledge is the lord of the mind (in employing, and guiding or restraining it). 5 The senses, the objects of the senses, the attributes of those objects represented by the word nature, knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all embodied creatures. 6 The body within which the knowledge dwells has no real existence. The body, therefore, is not the refuge of the knowledge. Primordial Nature (Prakriti) having the three attributes (of Goodness and Passion and Darkness) is the refuge of the knowledge which exists only in the form of a sound. The Soul also is not the refuge of the knowledge. It is Desire that creates the knowledge. Desire, however, never creates the three

attributes. 1 The man of wisdom, capable of subduing his senses, beholds the seventeenth, viz., the Soul, as surrounded by six and ten attributes, in his own knowledge by the aid of the mind. The Soul cannot be beheld with the aid of the eye or with that of all the senses. Transcending all, the Soul becomes visible by only the light of the mind's lamp. Divested of the properties of sound and touch and form, without taste and scent, indestructible and without a body (either gross or subtile) and without senses, it is nevertheless beheld within the body. Unmanifest and supreme, it dwells in all mortal bodies. Following the lead of the preceptor and the Vedas, he who beholds it hereafter becomes Brahma's self. They that are possessed of wisdom look with an equal eye upon a Brahmana possessed of knowledge and disciples, a cow, an elephant, a dog, and a Chandala. 2 Transcending all things, the Soul dwells in all creatures mobile and immobile. Indeed, all things are pervaded by it. 3 When a living creature beholds his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. One occupies that much of the Supreme Soul as is commensurate with what is occupied in one's own soul by Vedic sound. 4He that can always realise the identity of all things with his own self certainly attains to immortality. The very gods are stupefied in the track of that trackless man who constitutes himself the soul of all creatures, who is engaged in the good of all beings, and who desire

to attain to (Brahma which is) the final refuge (of all things). 1 Indeed, the track which is pursued by men of knowledge is as visible as that of birds in the sky or of fish in water. Time of its own power, cooks all entities within itself. No one, however, knows That in which Time, in its turn, is itself cooked. 2 That (of which I speak) does not occur above, or in the middle or below, or in transverse or in any other direction. That is to tangible entity; it is not to be found in any place. 3 All these worlds are within That. There is nothing in these worlds that exists out of that. Even if one goes on ceaselessly with the celerity of a shaft impelled from the bow-string, even if one goes on with the speed of the mind, itself, one would not still reach the end of that which is the cause of all this. 4 That is so gross that there is nothing grosser. His hands and feet extend everywhere. His eyes, head, and face are everywhere. His ears are everywhere in the universe. He exists overwhelming all things. That is minuter than the minutest, that is the heart of all entities. Existing, without doubt, that is still imperceptible. Indestructible and destructible,--these are the dual forms of existence of the (Supreme) Soul. In all mobile and immobile entities the existence it displays is destructible; while the existence it displays in Chaitanya is celestial, immortal, and indestructible. Though the lord of a existent beings both mobile and immobile, though inactive and divested of attributes, it enters, nevertheless, the well-known mansion of nine doors and becomes engaged in action. 5 Men of wisdom who are capable of beholding the other shore say that the Unborn (or the Supreme Soul) becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions. 6 That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive. A person of knowledge, by attaining to that indestructible essence, gives up for good both life and birth.'" 7

178:4 Yatha in the first line of verse means, as the commentator explains, yat prakarakam.

179:1 The commentator points out that by these four words the four modes of life are indicated.

179:2 The commentator explains that this means that amongst embodied creatures they that are ignorant take those great entities which are really non-ego for either the ego or its Possessions.

179:3 The commentator explains that the object of this verse is to show that the Yoga view of the Soul being only the enjoyer but not the actor, is not correct. On the other hand, the Sankhya view of the Soul being neither the enjoyer nor the actor, is true. The deities, remaining in the several senses, act and enjoy. It is through ignorance that the Soul ascribes to itself their enjoyments and their actions.

179:4 I render Bhutatma by knowledge, following the commentator who uses the words buddhyupadhirjivah for explaining it.

179:5 Niyama and Visarga are explained by the commentator as 'destruction' and 'creation.' I prefer to take them as meaning 'guiding or restraining,' and 'employing.' Practically, the explanations are identical.

179:6 What is meant by the objects of the senses residing within the bodies of living creatures is that (as the commentator explains) their concepts exist in 'the cavity of the heart' (probably, mind) so that when necessary or called for, they appear (before the mind's eye). Swabhava is explained as 'attributes' like heat and cold, etc.

180:1 This is a very difficult verse. I have rendered it, following Nilakantha's gloss. In verse the speaker lays down what entities dwell in the body. In the rest he expounds the nature of Sattwa which the commentator takes to mean buddhi or knowledge. He begins with the statement that Sattwasya asrayah nasti. This does not mean that the knowledge has no refuge, for that would be absurd, but it means that the asraya of the knowledge, i.e., that in which the knowledge dwells, viz., the body, does not exist, the true doctrine being that the body has no real existence but that it exists like to its image in a dream. The body being non-existent, what then is the real refuge of the knowledge? The speaker answers it by saying Gunah, implying that primeval Prakriti characterised by the three attributes is that real refuge. Then it is said that Chetana (by which is implied the Soul here) is not the refuge of the knowledge for the Soul is dissociated from everything and incapable of transformation of any kind. The question is then mentally started,--May not the Gunas be the qualities of the knowledge (instead of being, as said above, its refuge)? For dispelling this doubt, it is stated that Sattwa is the product of Tejas (Desire). The Gunas are not the product of Tejas. Hence the Gunas, which have a different origin cannot be the properties of Sattwa. The Gunas exist independently of Desire. Thus the knowledge, which has Desire for its originating cause, rests on the Gunas or has them for its refuge. In this verse, therefore, the nature of the body, the knowledge, and the Gunas, is expounded. The grammatical construction of the first line is exceedingly terse.

180:2 Such men behold Brahma in all things. Abhijanah is explained by the commentator as sishyakuladih. This seems to be the true meaning of the word here.

180:3 In rendering this word tatam (where it occurs in the Gita), it has been shown that to take it as equivalent to 'spread' is incorrect. In such connections, it is evident that it means 'pervaded!

180:4 If I have understood the gloss aright, this is what the first line of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions inculcated in the Vedas. The word atma in the second clause means simply oneself or a person or individual. The sense then is this. The Vedas teach that all is one's soul. The extent to which one succeeds in realising this is the measure of one's attainment of Brahma. If one can realise it fully, one attains to Brahma fully. If partially, one's attainment of Brahma also is partial.

181:1 The track of such a person, it is said, is as invisible as the skies. The commentator explains that the very gods become stupefied in respect of the object which such a man seeks, the object, of course, being Brahma.

181:2 That, of course, in which Time is cooked, is Brahma.

181:3 By this the speaker says that Brahma is not to be found in any particular spot however holy.

181:4 Because Brahma is infinite.

181:5 'Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.

181:6 The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.

181:7 The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.

12.232.1

व्यास उवाच
पृच्छतस्तव सत्पुत्र यथावदिह तत्त्वतः
सांख्यन्यायेन संयुक्तं यदेतत्कीर्तितं मया

12.232.2

योगकृत्यं तु ते कृत्स्नं वर्तयिष्यामि तच्छृणु
एकत्वं बुद्धिमनसोरिन्द्रियाणां च सर्वशः
आत्मनो ध्यायिनस्तात ज्ञानमेतदनुत्तमम्

12.232.3

तदेतदुपशान्तेन दान्तेनाध्यात्मशीलिना
आत्मारामेण बुद्धेन बोद्धव्यं शुचिकर्मणा

12.232.4

योगदोषान्समुच्छिद्य पञ्च यान्कवयो विदुः
कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्

12.232.5

क्रोधं शमेन जयति कामं संकल्पवर्जनात्
सत्त्वसंसेवनाद्धीरो निद्रामुच्छेत्तुमर्हति

12.232.6

धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा
चक्षुः श्रोत्रे च मनसा मनो वाचं च कर्मणा

12.232.7

अप्रमादाद्भयं जह्याल्लोभं प्राज्ञोपसेवनात्
एवमेतान्योगदोषाञ्जयेन्नित्यमतन्द्रितः

12.232.8

अग्नींश्च ब्राह्मणांश्चार्चेद्देवताः प्रणमेत च
वर्जयेद्रुषितां वाचं हिंसायुक्तां मनोनुगाम्

12.232.9

ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं रसः
एकस्य भूतं भूतस्य द्वयं स्थावरजङ्गमम्

12.232.10

ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा
शौचमाहारसंशुद्धिरिन्द्रियाणां च निग्रहः

12.232.11

एतैर्विवर्धते तेजः पाप्मानं चापकर्षति
सिध्यन्ति चास्य सर्वार्था विज्ञानं च प्रवर्तते

12.232.12

समः सर्वेषु भूतेषु लब्धालब्धेन वर्तयन्
धुतपाप्मा तु तेजस्वी लघ्वाहारो जितेन्द्रियः
कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम्

12.232.13

मनसश्चेन्द्रियाणां च कृत्वैकाग्र्यं समाहितः
प्राग्रात्रापररात्रेषु धारयेन्मन आत्मना

12.232.14

जन्तोः पञ्चेन्द्रियस्यास्य यदेकं छिद्रमिन्द्रियम्
ततोऽस्य स्रवति प्रज्ञा दृतेः पादादिवोदकम्

12.232.15

मनस्तु पूर्वमादद्यात्कुमीनानिव मत्स्यहा
ततः श्रोत्रं ततश्चक्षुर्जिह्वां घ्राणं च योगवित्

12.232.16

तत एतानि संयम्य मनसि स्थापयेद्यतिः
तथैवापोह्य संकल्पान्मनो ह्यात्मनि धारयेत्

12.232.17

पञ्च ज्ञानेन संधाय मनसि स्थापयेद्यतिः
यदैतान्यवतिष्ठन्ते मनःषष्ठानि चात्मनि
प्रसीदन्ति च संस्थाय तदा ब्रह्म प्रकाशते

12.232.18

विधूम इव दीप्तार्चिरादित्य इव दीप्तिमान्
वैद्युतोऽग्निरिवाकाशे पश्यत्यात्मानमात्मना
सर्वं च तत्र सर्वत्र व्यापकत्वाच्च दृश्यते

12.232.19

तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः
धृतिमन्तो महाप्राज्ञाः सर्वभूतहिते रताः

12.232.20

एवं परिमितं कालमाचरन्संशितव्रतः
आसीनो हि रहस्येको गच्छेदक्षरसात्म्यताम्

12.232.21

प्रमोहो भ्रम आवर्तो घ्राणश्रवणदर्शने
अद्भुतानि रसस्पर्शे शीतोष्णे मारुताकृतिः

12.232.22

प्रतिभामुपसर्गांश्चाप्युपसंगृह्य योगतः
तांस्तत्त्वविदनादृत्य स्वात्मनैव निवर्तयेत्

12.232.23

कुर्यात्परिचयं योगे त्रैकाल्यं नियतो मुनिः
गिरिशृङ्गे तथा चैत्ये वृक्षाग्रेषु च योजजेत्

12.232.24

संनियम्येन्द्रियग्रामं गोष्ठे भाण्डमना इव
एकाग्रश्चिन्तयेन्नित्यं योगान्नोद्वेजयेन्मनः

12.232.25

येनोपायेन शक्येत संनियन्तुं चलं मनः
तं तं युक्तो निषेवेत न चैव विचलेत्ततः

12.232.26

शून्या गिरिगुहाश्चैव देवतायतनानि च
शून्यागाराणि चैकाग्रो निवासार्थमुपक्रमेत्

12.232.27

नाभिष्वजेत्परं वाचा कर्मणा मनसापि वा
उपेक्षको यताहारो लब्धालब्धे समो भवेत्

12.232.28

यश्चैनमभिनन्देत यश्चैनमपवादयेत्
समस्तयोश्चाप्युभयोर्नाभिध्यायेच्छुभाशुभम्

12.232.29

न प्रहृष्येत लाभेषु नालाभेषु च चिन्तयेत्
समः सर्वेषु भूतेषु सधर्मा मातरिश्वनः

12.232.30

एवं सर्वात्मनः साधोः सर्वत्र समदर्शिनः
षण्मासान्नित्ययुक्तस्य शब्दब्रह्मातिवर्तते

12.232.31

वेदनार्ताः प्रजा दृष्ट्वा समलोष्टाश्मकाञ्चनः
एतस्मिन्निरतो मार्गे विरमेन्न विमोहितः

12.232.32

अपि वर्णावकृष्टस्तु नारी वा धर्मकाङ्क्षिणी
तावप्येतेन मार्गेण गच्छेतां परमां गतिम्

12.232.33

अजं पुराणमजरं सनातनं; यदिन्द्रियैरुपलभते नरोऽचलः
अणोरणीयो महतो महत्तरं; तदात्मना पश्यति युक्त आत्मवान्

12.232.34

इदं महर्षेर्वचनं महात्मनो; यथावदुक्तं मनसानुदृश्य च
अवेक्ष्य चेयात्परमेष्ठिसात्म्यतां; प्रयान्ति यां भूतगतिं मनीषिणः

Translation — Kisari Mohan Ganguli

"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what the answer to thy question should be according to the doctrine of knowledge as expounded in the Sankhya system. Listen now to me as I expound to thee all that should be done (for the same end) according to the Yoga doctrine. The uniting together of Intellect and Mind, and all the Senses, and the all-pervading Soul is said to be Knowledge of the foremost kind. That Knowledge should be acquired (through the preceptor's aid) by one that is of a tranquil disposition, that has mastered his senses, that is capable (by meditation) of turning his gaze on the Soul, that takes a pleasure in (such) meditation, that is endued with intelligence and pure in acts. One should seek to acquire this Knowledge by abandoning those five impediments of Yoga which are known to the wise, viz., desire, wrath, cupidity, fear, and sleep. Wrath is conquered by tranquillity of disposition. Desire is conquered by giving up all purposes. By reflecting with the aid of the understanding upon topics worthy of reflection, 1 one endued with patience succeeds in abandoning sleep. By steady endurance one should restrain one's organs of generation and the stomach (from unworthy or sinful indulgence). One should protect one's hands and feet by (using) one's eyes. One should protect one's eyes and ears by the aid of one's mind, one's mind and speech by one's acts. One should avoid fear by heedfulness, and pride by waiting upon the wise. Subduing procrastination, one should, by these means, subdue these impediments of Yoga. One should pay one's adorations to fire and the Brahmanas, and one should bow one's head to the deities. One should avoid all kinds of inauspicious discourse, and speech that is fraught with malice, and words that are painful to other minds. Brahma is the effulgent seed (of everything). It is, again, the essence of that seed whence is all this. 2 Brahma became the eye, in the form of this mobile and immobile universe, of all entities that took birth. 3 Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity of body, purity of conduct, subjugation of the senses, these enhance one's energy, which (when enhanced) destroys one's sins. By behaving equally towards all creatures and by living in contentment upon what is acquired easily and without effort, one attains to the fruition of all one's objects and succeeds in obtaining knowledge. Cleansed of all sins, endued with energy, abstemious in diet, with senses under complete control, one should, after having subdued both desire and wrath, seek to attain to Brahma, 4 Firmly

uniting the senses and the mind (having drawn them away from all external objects) with gaze fixed inwards, one should, in the still hours of evening or in those before dawn, place one's mind upon the knowledge. If even one of the five senses of a human being be kept unrestrained, all his wisdom may be seen to escape through it like water through an unstopped hole at the bottom of a leathern bag. The mind in the first instance should be sought to be restrained by the Yogin after the manner of a fisherman seeking at the outset to render that one among the fish powerless from which there is the greatest danger to his nets. Having first subdued the mind, the Yogin should then proceed to subdue his ears, then his eyes, then his tongue, and then his nose. Having restrained these, he should fix them on the mind. Then withdrawing the mind from all purposes, he should fix it on the knowledge. Indeed, having restrained the five senses, the Yati should fix them on the mind. When these the mind for their sixth become concentrated in the knowledge, and thus concentrated remain steady and untroubled, then Brahma becomes perceptible like a smokeless fire of blazing flames or the Sun of effulgent radiance. Indeed, one then beholds in oneself one's soul like lightning fire in the skies. Everything then appears in it and it appears in everything in consequence of its infinitude. Those high-souled Brahmanas that are possessed of wisdom, that are endued with fortitude, that are possessed of high knowledge, and that are engaged in the good of all creatures, succeed in beholding it. Engaged in the observance of austere vows, the Yogin who conducts himself thus for six months, seated by himself on an isolated spot, succeeds in attaining to an equality with the Indestructible. 1 Annihilation, extension, power to present varied aspects in the same person or body, celestial scents, and sounds, and sights, the most agreeable sensations of taste and touch, pleasurable sensations of coolness and warmth, equality with the wind, capability of understanding (by inward light) the meaning of scriptures and every work of genius, companionship of celestial damsels,--acquiring all these by Yoga the Yogin should disregard them and merge them all in the knowledge. 2 Restraining speech and the senses one should practise Yoga during the hours after dusk, the hours before dawn, and at dawn of day, seated on a mountain summit, or at the foot of a goodly tree, or with a tree before him. 3 Restraining all the senses within the heart, one should, with

faculties concentrated, think on the Eternal and Indestructible like a man of the world thinking of wealth and other valuable possessions. One should never, while practising Yoga, withdraw one's mind from it. One should with devotion betake oneself to those means by which one may succeed in restraining the mind that is very restless. One should never permit oneself to fall away from it. With the senses and the mind withdrawn from everything else, the Yogin (for practice) should betake himself to empty caves of mountains, to temples consecrated to the deities, and to empty houses or apartments, for living there. One should not associate with another in either speech, act, or thought. Disregarding all things, and eating very abstemiously, the Yogin should look with an equal eye upon objects acquired or lost. He should behave after the same manner towards one that praises and one that censures him. He should not seek the good or the evil of one or the other. He should not rejoice at an acquisition or suffer anxiety when he meets with failure or loss. Of uniform behaviour towards all beings, he should imitate the wind. 1 Unto one whose mind is thus turned to itself, who leads a life of purity, and who casts an equal eye upon all things,--indeed, unto one who is ever engaged in Yoga thus for even six months,--Brahma as represented by sound appears very vividly. 2 Beholding all men afflicted with anxiety (on account of earning wealth and comfort), the Yogin should view a clod of earth, a piece of stone, and a lump of gold with an equal eye. Indeed, he should withdraw himself from this path (of earning wealth), cherishing an aversion for it, and never suffer himself to be stupefied. Even if a person happens to belong to the inferior order, even if one happens to be a woman, both of them, by following in the track indicated above, will surely attain to the highest end. 3 He that has subdued his mind beholds in his own self, by the aid of his own knowledge the Uncreate, Ancient, Undeteriorating, and Eternal Brahma,--That, viz., which can not be attained to except by fixed senses,--That which is subtiler than the most subtile, and grosser than the most gross, and which is Emancipation's self.' 4

"Bhishma continued, 'By ascertaining from the mouths of preceptors and by themselves reflecting with their minds upon these words of the great and

high-souled Rishi spoken so properly, persons possessed of wisdom attain to that equality (about which the scriptures say) with Brahman himself, till, indeed, the time when the universal dissolution comes that swallows up all existent beings.'" 1

182 :1 Sattwena is explained as 'by intelligence or the knowledge.'

182 :2 The construction, as explained by the commentator, is Brahma tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The last word means sarah.

182 :3 Both the Vernacular translators have skipped over this line. The meaning is this: Brahma opened his eyes for becoming many, as the Srutis declare, and thereupon he became many. This, as the commentator explains, Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became the Soul of all things mobile and immobile.

182 :4 The commentator explains that Brahmanah padam means prakritim. He thinks, therefore, that the last clause of the second line means 'should seek to subdue prakriti which is the layasthanam of mahattattwa.' I prefer the obvious sense of the words.

183:1 Parimitam Kalam is explained by the commentator as equivalent to six months as the srutis declare.

183:2 These two verses set forth the Yoga ideal. By the practice of Yoga all these are capable of being acquired or attained. But then the Yogin who suffers himself to be led away by those valuable possessions is said to fall in hell, for the enjoyment of this kind is nothing but hell compared to the high object for which Yogins should strive. Pramoha, Brahma, and Avarta, are technical terms. Equality with the wind means speed of motion, power to disappear at will, and capacity to move through the skies.

183:3 A chaitya is a sacred or a large tree which stands firm on its roots and about which all round a platform of earth is raised. Vrikshagra means 'in the front of a tree,' probably implying 'under the shade of its spreading branches.'

184:1 The commentator explains that he should imitate the wind by becoming asangah, i.e., unattached to all things. Aniketah means without a house or fixed abode.

184:2 It is difficult to understand what is meant by Savda-Brahmativartate. I follow the commentator. 'Brahma as represented by sound, is, of course, Pranavah or Om, the mystic monosyllable standing for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative, regards it as implying,--'such a man transcends all Vedic rites.' This is precisely the meaning attached to it by the commentator where it occurs in verse 7 of section 236 ante.

184:3 The inferior order here referred to is, of course, the Sudra order. The commentator points out that whereas only the three superior orders axe regarded to be eligible for the study of Sankhya and for inculcation of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that as regards the Yoga path, all are eligible to betake themselves to it.

184:4 'Fixed senses,' i.e., when the senses are fixed on the mind and the mind on the understanding. Ajaram is immutable or unchanging, or that in which there is no change for the worse (or for the better). By subtility is indicated the incapacity of being apprehended, and by mahattaram is meant infinity.

185:1 The anu anudrisya is explained as Guruvachanamanu. Thus seems to be the true meaning, otherwise avekshya would be pleonastic, abhutagatim is bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is sastraprasiddham.

12.233.1

शुक उवाच
यदिदं वेदवचनं कुरु कर्म त्यजेति च
कां दिशं विद्यया यान्ति कां च गच्छन्ति कर्मणा

12.233.2

एतद्वै श्रोतुमिच्छामि तद्भवान्प्रब्रवीतु मे
एतत्त्वन्योन्यवैरूप्ये वर्तते प्रतिकूलतः

12.233.3

भीष्म उवाच
इत्युक्तः प्रत्युवाचेदं पराशरसुतः सुतम्
कर्मविद्यामयावेतौ व्याख्यास्यामि क्षराक्षरौ

12.233.4

यां दिशं विद्यया यान्ति यां च गच्छन्ति कर्मणा
शृणुष्वैकमनाः पुत्र गह्वरं ह्येतदन्तरम्

12.233.5

अस्ति धर्म इति प्रोक्तं नास्तीत्यत्रैव यो वदेत्
तस्य पक्षस्य सदृशमिदं मम भवेदथ

12.233.6

द्वाविमावथ पन्थानौ यत्र वेदाः प्रतिष्ठिताः
प्रवृत्तिलक्षणो धर्मो निवृत्तौ च सुभाषितः

12.233.7

कर्मणा बध्यते जन्तुर्विद्यया तु प्रमुच्यते
तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः

12.233.8

कर्मणा जायते प्रेत्य मूर्तिमान्षोडशात्मकः
विद्यया जायते नित्यमव्ययो ह्यव्ययात्मकः

12.233.9

कर्म त्वेके प्रशंसन्ति स्वल्पबुद्धितरा नराः
तेन ते देहजालानि रमयन्त उपासते

12.233.10

ये तु बुद्धिं परां प्राप्ता धर्मनैपुण्यदर्शिनः
न ते कर्म प्रशंसन्ति कूपं नद्यां पिबन्निव

12.233.11

कर्मणः फलमाप्नोति सुखदुःखे भवाभवौ
विद्यया तदवाप्नोति यत्र गत्वा न शोचति

12.233.12

यत्र गत्वा न म्रियते यत्र गत्वा न जायते
न जीर्यते यत्र गत्वा यत्र गत्वा न वर्धते

12.233.13

यत्र तद्ब्रह्म परममव्यक्तमजरं ध्रुवम्
अव्याहतमनायासममृतं चावियोगि च

12.233.14

द्वंद्वैर्यत्र न बाध्यन्ते मानसेन च कर्मणा
समाः सर्वत्र मैत्राश्च सर्वभूतहिते रताः

12.233.15

विद्यामयोऽन्यः पुरुषस्तात कर्ममयोऽपरः
विद्धि चन्द्रमसं दर्शे सूक्ष्मया कलया स्थितम्

12.233.16

तदेतदृषिणा प्रोक्तं विस्तरेणानुमीयते
नवजं शशिनं दृष्ट्वा वक्रं तन्तुमिवाम्बरे

12.233.17

एकादशविकारात्मा कलासंभारसंभृतः
मूर्तिमानिति तं विद्धि तात कर्मगुणात्मकम्

12.233.18

देवो यः संश्रितस्तस्मिन्नब्बिन्दुरिव पुष्करे
क्षेत्रज्ञं तं विजानीयान्नित्यं त्यागजितात्मकम्

12.233.19

तमो रजश्च सत्त्वं च विद्धि जीवगुणानिमान्
जीवमात्मगुणं विद्यादात्मानं परमात्मनः

12.233.20

सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम्
ततः परं क्षेत्रविदो वदन्ति; प्रावर्तयद्यो भुवनानि सप्त

Translation — Kisari Mohan Ganguli

"Suka said, 'The declarations of the Vedas are twofold. They once Jay down the command, 'Do all acts.' They also indicate (the reverse, saying), 'Give up acts.' I ask, 'Whither do persons go by the aid of Knowledge and whither by the aid of acts?' 2 I desire to hear this. Do tell me this. Indeed, these declarations about knowledge and acts are dissimilar and even contradictory.'

"Bhishma continued, 'Thus addressed, the son of Parasara said these words unto his son, 'I shall expound to thee the two paths, viz., the destructible and the indestructible, depending respectively upon acts and knowledge. Listen with concentrated attention, O child, to me, as I tell thee the place that is reached by one with the aid of knowledge, and that other place which is reached with the aid of acts. The difference between these two places is as great as the limitless sky. The question that thou hast asked me has given me such pain as an atheistic discourse gives to a man of faith. These are the two paths upon which the Vedas are established; the duties (acts) indicated by Pravritti, and those based on Nivritti that have been treated of so excellently. 3 By acts, a living creature is destroyed. By knowledge, however, he becomes emancipated. For this reason, Yogins who behold the other side of the ocean of life never betake themselves to acts. Through acts one is forced to take rebirth, after death, with a body composed of the six and ten ingredients. Through knowledge, however, one becomes transformed into that which is Eternal, Unmanifest, and Immutable. One class of persons that are however of little intelligence, applaud acts. In consequence of this they have to assume bodies (one after another) ceaselessly. Those men whose perceptions are keen in respect of duties and who have attained to that high understanding (which leads to knowledge), never applaud acts even as persons that depend for their drinking water upon the supply of streams never applaud wells and tanks. The fruit that one obtains of acts consists of pleasure and pain, of existence and non-existence. By knowledge, one attains to that

whither there is no occasion for grief; whither one becomes freed from both birth and death; whither one is not subject to decrepitude; whither one transcends the state of conscious existence. 1 whither is Brahma which is Supreme, Unmanifest, immutable, ever-existent, imperceptible, above the reach of pain, immortal, and transcending destruction; whither all become freed from the influence of all pairs of opposites (Like pleasure and pain, etc.), as also of wish or purpose. 2 Reaching that stage, they cast equal eyes on everything, become universal friends and devoted to the good of all creatures. There is a wide gulf, O son, between one devoted to knowledge and one devoted to acts. Know that the man of knowledge, without undergoing destruction, remains existent for ever like the moon on the last day of the dark fortnight existing in a subtle (but undestroyed) form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more elaborately. As regards the man devoted to acts, his nature may be inferred from beholding the new-born moon which appears like a bent thread in the firmament. 3 Know, O son, that the person of acts takes rebirth with a body with eleven entities, for its ingredients, that are the results of modification, and with a subtile form that represents a total of six and ten. 4 The deity who takes refuge in that (material) form, like a drop of water on a lotus leaf, should be known as Kshetrajna (Soul), which is Eternal, and which succeeds by Yoga in transcending both the mind and the knowledge. 5 Tamas, Rajas, and Sattwa are the attributes of the knowledge. The knowledge is the attribute of the individual soul residing within the body. The individual soul, in its turn, comes from the Supreme Soul. 6 The body with the soul is said to be the attribute of jiva. It is jiva that acts and cause all bodies to live. He who has created the seven worlds is said by those that are acquainted with what is Kshetra (and what is Kshetrajna) to be above jiva.'"

185:2 The Vedas proclaim the efficacy of both acts and knowledge. Acts are not laid down for those that have knowledge.

185:3 Subhashita is explained by the commentator as ayam tu paramo dharma yat yogena atmadarsanam.

186:1 Na vartate does not mean annihilated but, as the commentator explains, aham asmi iti na jana atmanam.

186:2 Manasena karmana is explained by the commentator as sankalpena.

186:3 The meaning is this: the man of acts is like the new-born moon, i.e., subject to growth and decay.

186:4 This has been explained in a previous section.

186:5 The soul resides in the body without partaking of any of the attributes of the body. It is, therefore, likened to a drop of water on a lotus leaf, which, though on the leaf, is not yet attached to it, in so much that it may go off without at all soaking or drenching any part of the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam, as explained by the commentator.

186:6 Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva for their essence.' The particular attribute of Jiva here referred to is the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul comes from the Supreme Soul. Thus the chain of existence is traced to the Supreme Soul. In verse 20 again it is said that the body, which by itself is inanimate, when it exists with the Soul, is an accident of Jiva as uninvested with attributes.

12.234.1

शुक उवाच
क्षरात्प्रभृति यः सर्गः सगुणानीन्द्रियाणि च
बुद्ध्यैश्वर्याभिसर्गार्थं यद्ध्यानं चात्मनः शुभम्

12.234.2

भूय एव तु लोकेऽस्मिन्सद्वृत्तिं वृत्तिहैतुकीम्
यया सन्तः प्रवर्तन्ते तदिच्छाम्यनुवर्णितम्

12.234.3

वेदे वचनमुक्तं तु कुरु कर्म त्यजेति च
कथमेतद्विजानीयां तच्च व्याख्यातुमर्हसि

12.234.4

लोकवृत्तान्ततत्त्वज्ञः पूतोऽहं गुरुशासनात्
कृत्वा बुद्धिं वियुक्तात्मा त्यक्ष्याम्यात्मानमव्यथः

12.234.5

व्यास उवाच
यैषा वै विहिता वृत्तिः पुरस्ताद्ब्रह्मणा स्वयम्
एषा पूर्वतरैः सद्भिराचीर्णा परमर्षिभिः

12.234.6

ब्रह्मचर्येण वै लोकाञ्जयन्ति परमर्षयः
आत्मनश्च हृदि श्रेयस्त्वन्विच्छ मनसात्मनि

12.234.7

वने मूलफलाशी च तप्यन्सुविपुलं तपः
पुण्यायतनचारी च भूतानामविहिंसकः

12.234.8

विधूमे सन्नमुसले वानप्रस्थप्रतिश्रये
काले प्राप्ते चरन्भैक्षं कल्पते ब्रह्मभूयसे

12.234.9

निःस्तुतिर्निर्नमस्कारः परित्यज्य शुभाशुभे
अरण्ये विचरैकाकी येन केनचिदाशितः

12.234.10

शुक उवाच
यदिदं वेदवचनं लोकवादे विरुध्यते
प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः

12.234.11

इत्येतच्छ्रोतुमिच्छामि भगवान्प्रब्रवीतु मे
कर्मणामविरोधेन कथमेतत्प्रवर्तते

12.234.12

भीष्म उवाच
इत्युक्तः प्रत्युवाचेदं गन्धवत्याः सुतः सुतम्
ऋषिस्तत्पूजयन्वाक्यं पुत्रस्यामिततेजसः

12.234.13

गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः
यथोक्तकारिणः सर्वे गच्छन्ति परमां गतिम्

12.234.14

एको य आश्रमानेताननुतिष्ठेद्यथाविधि
अकामद्वेषसंयुक्तः स परत्र महीयते

12.234.15

चतुष्पदी हि निःश्रेणी ब्रह्मण्येषा प्रतिष्ठिता
एतामाश्रित्य निःश्रेणीं ब्रह्मलोके महीयते

12.234.16

आयुषस्तु चतुर्भागं ब्रह्मचार्यनसूयकः
गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः

12.234.17

कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता
दक्षिणो नापवादी स्यादाहूतो गुरुमाश्रयेत्

12.234.18

जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि
यच्च शिष्येण कर्तव्यं कार्यं दासेन वा पुनः

12.234.19

कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत पार्श्वतः
किंकरः सर्वकारी च सर्वकर्मसु कोविदः

12.234.20

शुचिर्दक्षो गुणोपेतो ब्रूयादिषुरिवात्वरः
चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेन्द्रियः

12.234.21

नाभुक्तवति चाश्नीयादपीतवति नो पिबेत्
न तिष्ठति तथासीत नासुप्ते प्रस्वपेत च

12.234.22

उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्
दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत्

12.234.23

अभिवाद्य गुरुं ब्रूयादधीष्व भगवन्निति
इदं करिष्ये भगवन्निदं चापि कृतं मया

12.234.24

इति सर्वमनुज्ञाप्य निवेद्य गुरवे धनम्
कुर्यात्कृत्वा च तत्सर्वमाख्येयं गुरवे पुनः

12.234.25

यांस्तु गन्धान्रसान्वापि ब्रह्मचारी न सेवते
सेवेत तान्समावृत्त इति धर्मेषु निश्चयः

12.234.26

ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः
तान्सर्वाननुगृह्णीयाद्भवेच्चानपगो गुरोः

12.234.27

स एवं गुरवे प्रीतिमुपहृत्य यथाबलम्
आश्रमेष्वाश्रमेष्वेवं शिष्यो वर्तेत कर्मणा

12.234.28

वेदव्रतोपवासेन चतुर्थे चायुषो गते
गुरवे दक्षिणां दत्त्वा समावर्तेद्यथाविधि

12.234.29

धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य धर्मतः
द्वितीयमायुषो भागं गृहमेधिव्रती भवेत्

Translation — Kisari Mohan Ganguli

"Suka said, 'I have now understood that there are two kinds of creation, viz.,

one commencing with Kshara (which is universal), and which is from the (universal) Soul. The other, consisting of the senses with their objects, is traceable to the puissance of the knowledge. This last transcends the other and is regarded to be the foremost. 1 I desire, however, to once more hear of that course of righteousness which runs in this world, regulated by the virtue of Time and according to which all good men frame their conduct. 2 In the Vedas there are both kinds of declarations, viz., do acts and avoid acts. How shall I succeed in ascertaining the propriety of this or that? It behoveth thee to expound this clearly. 3 Having obtained, through thy instructions, a thorough knowledge of the course of conduct of human beings, having purified myself by the practice of only righteousness, and having cleansed my understanding, I shall, after casting off my body, behold the indestructible Soul.' 4

"Vyasa said, 'The course of conduct that was first established by Brahma himself was duly observed by the wise and pious persons of old, viz., the great Rishis of ancient times. The great Rishis conquer all the worlds by the practice of Brahmacharya. Seeking all things that are good for himself by fixing the mind on the knowledge, 5 practising severe austerities by residing in the forest and subsisting on fruits and roots, by treading on sacred spots, by practising universal benevolence, and by going on his rounds of mendicancy at the proper time to the huts of forest recluses when these become smokeless and the sound of the husking rod is hushed, a person succeeds in attaining to Brahma. 6 Abstaining from flattery and from bowing thy heads to others, and avoiding both good and evil, live thou in the forest by thyself,

appeasing hunger by any means that comes by the way.'

"Suka said, 'The declarations of the Vedas (already referred to in respect of acts) are, in the opinion of the vulgar, contradictory. Whether this is authoritative or that is so, when there is this conflict, how can they be said to be scriptural? 1 I desire to hear this: how can both be regarded as authoritative? How, indeed, can Emancipation be obtained without violating the ordinance about the obligatory character of acts?'

"Bhishma continued, 'Thus addressed, the son of Gandhavati, viz., the Rishi, applauding these words of his son possessed of immeasurable energy, replied unto him, saying the following.'

"Vyasa said, 'One that is a Brahmacharin, one that leads a life of domesticity, one that is a forest recluse, and one that leads a life of (religious) mendicancy, all reach the same high end by duly observing the duties of their respective modes of life. Or, if one and the same person, freed from desire and aversion, practises (one after another) all these four modes of life according to the ordinances that have been laid down, he is certainly fitted (by such conduct) to understand Brahma. The four modes of life constitute a ladder or flight of steps. That flight is attached to Brahma. By ascending that Right one--succeeds in reaching the region of Brahma. For the fourth part of his life, the Brahmacharin, conversant--with the distinctions of duty and freed from malice, should live with his preceptor or his preceptor's son. While residing in the preceptor's house, he should go to bed after the preceptor has gone to his, and rise therefrom before the preceptor rises from his. 2 All such acts again as should be done by the disciple, as also those which should be done by a menial servant, should be accomplished by him. Finishing these he should humbly take his stand by the side of the preceptor. Skilled in every kind of work, he should conduct himself like a menial servant, doing every act for his preceptor. Having accomplished all acts (without leaving any portion undone), he should study, sitting at the feet of his preceptor, with eager desire to learn. He should always behave with simplicity, avoid evil, speech, and take lessons only when his preceptor invites him for it. 3 Become pure in body and mind, and acquiring cleverness and other virtues, he

should now and then speak what is agreeable. Subduing his senses, he should look at his preceptor without eyes of longing curiosity. 1 He should never eat before his preceptor has eaten; never drink before his preceptor has drunk; never sit down before his preceptor has sat down; and never go to bed before his preceptor has gone to bed. He should gently touch his preceptor's feet with upturned palms, the right foot with the right and the left with the left. Reverentially saluting the preceptor, he should say unto him, 'O illustrious one, teach me. I shall accomplish this (work), O illustrious one! This (other work) I have already accomplished. O regenerate one, I am ready to accomplish whatever else thy reverend self may be pleased to command.' Having said all this, and having duly offered himself unto him (thus), he should accomplish whatever acts of his preceptor wait for accomplishment, and having completed them inform the preceptor once more of their completion. Whatever scents or tastes the Brahmacharin may abstain from while actually leading a life of Brahmacharya may be used by him after his return from the preceptor's abode. This is consistent with the ordinance. Whatever observances have been elaborately laid down for Brahmacharins (in the scriptures) should all be regularly practised by him. He should, again, be always near his preceptor (ready within call). Having contributed to his preceptor's gratification in this way to the best of his powers, the disciple should, from that mode of life, pass into the others (one after another) and practise the duties of each. Having (thus) passed a fourth part of his life in the study of the Vedas, and observance of vows and fasts, and having given the preceptor the (final) fee, the disciple should, according to the ordinance, take his leave and return home (for entering into a life of domesticity). 2 Then, having taken spouses, obtaining them in the ways indicated in the ordinances, and having carefully established the domestic fire, he should, observant all the while of vows and fasts, become a house-holder and pass the second period of life.'"

187:1 I follow Nilakantha substantially in his interpretation of this verse. Two kinds of creation are here referred to as those of which Vyasa has spoken in the previous Sections. The first is Ksharat prabhriti yah sargah, meaning that creation which consists of the four and twenty entities commencing with Kshara or Prakriti. The other creation, consisting of the senses with their objects, represents buddhaiswarya or the puissance of the buddhi, these being all buddhikalpitah. This second creation is also atisargah which means, according to the commentator, utkrishtah and which is also pradhanah or foremost, the reason being bandhakatwam or its power to bind all individuals. I take atisargah to mean 'derivative creation,' the second kind of creation being derived from or based upon the other, or (as I have put it in the text) transcends or overlies the other.

187:2 It is explained in previous sections how the course of righteousness is regulated by the character of the particular Yuga that sets in.

187:3 Vyasa has already explained the character of the two apparently hostile declarations. The meaning of Suka's question, therefore, is that if two declarations are only apparently hostile,--if, as explained in the Gita, they are identical,--how is that identity to be clearly ascertained? The fact is, Suka wishes his sire to explain the topic more clearly.

187:4 The course of conduct of human beings,' i.e., the distinctions between right and wrong. Vimuktatma is taken by the commentator to imply tyaktadehah. The second line may also mean 'having cast off (by Yoga) the consciousness of body, I shall behold my own Soul.'

187:5 I do not follow the commentator in his interpretation of this line.

187:6 'When the huts become smokeless,' i.e., when the cooking and the eating of the inmates are over. 'When the sound of the husking rod is hushed,' i.e., when the pestle for cleaning rice no longer works, and consequently when the inmates are not likely to be able to give much to the mendicant.

188:1 There is an apparent conflict between the two declarations. If both are authoritative, they cannot be regarded to be scriptural declarations in consequence of their conflict.. if one is so and the other not so, the scriptural character of the latter at least is lost. The scriptures cannot but be certain and free from fault. How then (the question proceeds) is the scriptural character of both to be maintained?

188:2 The Burdwan translator makes a ridiculous blunder in rendering Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.' Jaghanya implies, here as elsewhere, subsequence in point of time.

188:3 Both the Vernacular translators have misunderstood the last part of the second line., It does not mean that the disciple should approach the preceptor when summoned, implying that he should be prompt to answer the summons, but that he should not disturb his Preceptor by clamouring for lessons or instruction. He should go to his preceptor for taking lessons only when his preceptor summons him for it.

189:1 Meaning, he should cast submissive or humble glances instead of staring boldly or rudely.

189:2 Learning was never sold in this country in ancient times. The final fee is not a return for the services of the preceptor but a token of gratitude from the pupil. Its value depended upon the ability of the disciple, though there are stories in the scriptures of disciples coming to grief on account of their persistent forwardness in pressing the acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

12.235.1

व्यास उवाच
द्वितीयमायुषो भागं गृहमेधी गृहे वसेत्
धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य सुव्रतः

12.235.2

गृहस्थवृत्तयश्चैव चतस्रः कविभिः स्मृताः
कुसूलधान्यः प्रथमः कुम्भीधान्यस्त्वनन्तरम्

12.235.3

अश्वस्तनोऽथ कापोतीमाश्रितो वृत्तिमाहरेत्
तेषां परः परो ज्यायान्धर्मतो लोकजित्तमः

12.235.4

षट्कर्मा वर्तयत्येकस्त्रिभिरन्यः प्रवर्तते
द्वाभ्यामेकश्चतुर्थस्तु ब्रह्मसत्रे व्यवस्थितः
गृहमेधिव्रतान्यत्र महान्तीह प्रचक्षते

12.235.5

नात्मार्थं पाचयेदन्नं न वृथा घातयेत्पशून्
प्राणी वा यदि वाप्राणी संस्कारं यजुषार्हति

12.235.6

न दिवा प्रस्वपेज्जातु न पूर्वापररात्रयोः
न भुञ्जीतान्तराकाले नानृतावाह्वयेत्स्त्रियम्

12.235.7

नास्यानश्नन्वसेद्विप्रो गृहे कश्चिदपूजितः
तथास्यातिथयः पूज्या हव्यकव्यवहाः सदा

12.235.8

वेदविद्याव्रतस्नाताः श्रोत्रिया वेदपारगाः
स्वधर्मजीविनो दान्ताः क्रियावन्तस्तपस्विनः
तेषां हव्यं च कव्यं चाप्यर्हणार्थं विधीयते

12.235.9

न खरैः संप्रयातस्य स्वधर्माज्ञानकस्य च
अपविद्धाग्निहोत्रस्य गुरोर्वालीककारिणः

12.235.10

संविभागोऽत्र भूतानां सर्वेषामेव शिष्यते
तथैवापचमानेभ्यः प्रदेयं गृहमेधिना

12.235.11

विघसाशी भवेन्नित्यं नित्यं चामृतभोजनः
अमृतं यज्ञशेषं स्याद्भोजनं हविषा समम्
भृत्यशेषं तु योऽश्नाति तमाहुर्विघसाशिनम्

12.235.12

स्वदारनिरतो दान्तो ह्यनसूयुर्जितेन्द्रियः
ऋत्विक्पुरोहिताचार्यैर्मातुलातिथिसंश्रितैः

12.235.13

वृद्धबालातुरैर्वैद्यैर्ज्ञातिसंबन्धिबान्धवैः
मातापितृभ्यां जामीभिर्भ्रात्रा पुत्रेण भार्यया

12.235.14

दुहित्रा दासवर्गेण विवादं न समाचरेत्
एतान्विमुच्य संवादान्सर्वपापैः प्रमुच्यते

12.235.15

एतैर्जितैस्तु जयति सर्वाँल्लोकान्न संशयः
आचार्यो ब्रह्मलोकेशः प्राजापत्ये पिता प्रभुः

12.235.16

अतिथिस्त्विन्द्रलोकेशो देवलोकस्य चर्त्विजः
जामयोऽप्सरसां लोके वैश्वदेवे तु ज्ञातयः

12.235.17

संबन्धिबान्धवा दिक्षु पृथिव्यां मातृमातुलौ
वृद्धबालातुरकृशास्त्वाकाशे प्रभविष्णवः

12.235.18

भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः
छाया स्वा दाशवर्गस्तु दुहिता कृपणं परम्

12.235.19

तस्मादेतैरधिक्षिप्तः सहेन्नित्यमसंज्वरः
गृहधर्मरतो विद्वान्धर्मनित्यो जितक्लमः

12.235.20

न चार्थबद्धः कर्माणि धर्मं वा कंचिदाचरेत्
गृहस्थवृत्तयस्तिस्रस्तासां निःश्रेयसं परम्

12.235.21

परस्परं तथैवाहुश्चातुराश्रम्यमेव तत्
ये चोक्ता नियमास्तेषां सर्वं कार्यं बुभूषता

12.235.22

कुम्भीधान्यैरुञ्छशिलैः कापोतीं चास्थितैस्तथा
यस्मिंश्चैते वसन्त्यर्हास्तद्राष्ट्रमभिवर्धते

12.235.23

दश पूर्वान्दश परान्पुनाति च पितामहान्
गृहस्थवृत्तयस्त्वेता वर्तयेद्यो गतव्यथः

12.235.24

स चक्रचरलोकानां सदृशीं प्राप्नुयाद्गतिम्
यतेन्द्रियाणामथ वा गतिरेषा विधीयते

12.235.25

स्वर्गलोको गृहस्थानामुदारमनसां हितः
स्वर्गो विमानसंयुक्तो वेददृष्टः सुपुष्पितः

12.235.26

स्वर्गलोके गृहस्थानां प्रतिष्ठा नियतात्मनाम्
ब्रह्मणा विहिता श्रेणिरेषा यस्मात्प्रमुच्यते
द्वितीयं क्रमशः प्राप्य स्वर्गलोके महीयते

12.235.27

अतः परं परममुदारमाश्रमं; तृतीयमाहुस्त्यजतां कलेवरम्
वनौकसां गृहपतिनामनुत्तमं; शृणुष्वैतत्क्लिष्टशरीरकारिणाम्

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Observant of meritorious vows, the householder, for the second period of life, should dwell in his house, having taken spouses according to the ways indicated in the ordinance and having established afire (of his own). As regards the domestic mode of life, four kinds of conduct have been laid down by the learned. The first consists of keeping a store of grain sufficient

to last for three years. The second consists of keeping a store to last for one year. The third consists of providing for the day without thinking of the morrow. The fourth consists of collecting grain after the manner of the pigeon. 1 Of these, each succeeding one is superior in point of merit to that which precedes it, according to what has been laid down in the scriptures. 2 A householder observing the first kind of conduct may practise all the six well-known duties (viz., sacrifice on his own account, sacrifice on that of others, teaching, learning, making gifts, and accepting gifts). He who observes the second kind of conduct should practise three only, of these duties (viz., learning, giving, and taking). He who observes the third kind of conduct should practise only two of the duties of domesticity (viz., learning and giving). The householder practising the fourth kind of domesticity should observe only one duty (viz., learning the scriptures). The duties of the householder are all said to be exceedingly meritorious. The householder should never cook any food for only his own use; nor should be slaughter animals (for food) except in sacrifices. 3 If it be an animal which the householder desires to kill (for food), or if it be a tree which he wishes to cut down (for fuel), he should do either act according to the ritual laid down in the Yajuses for that much is due to both animate and inanimate existences. The house-holder should never sleep during the day, or during the first part of the night, or during the last part thereof. He should never eat twice between morning and evening, and should never summon his wife to bed except in her season. In his house, no Brahmana should be suffered to remain unfed or unworshipped. He should always worship such guests as are presenters of sacrificial offerings, as are cleansed by Vedic lore and observance of excellent vows, as are high-born and conversant with the scriptures, as are observers of the duties of their own order, as are self-restrained, mindful of all religious acts, and devoted to penances. The scriptures ordain that what is offered to the deities and the Pitris in sacrifices and religious rites is meant for the service of guests like these. In this mode of life the scriptures ordain that a share of the food (that is cooked) should be given unto every creature (irrespective of his birth or character), unto one, that is, who for the sake of show keeps his nails and beard, unto one who from pride displays what his own (religious) practices are, unto one who has improperly abandoned his sacred fire, and even unto one who has injured his preceptor. One leading a domestic mode of life should give (food) unto Brahmacharins and Sannyasins. The householder should every day become an eater of vighasa, and should

every day eat amrita. Mixed with clarified butter, the remains of the food that is offered in sacrifices constitute amrita. That householder who eats after having fed (all relatives and) servants is said to eat vighasa. The food that remains after the servants have been fed is called vighasa, and that which is left after the presentation of sacrificial offerings is called amrita. One leading a domestic mode of life should be content with his own wedded wife. He should be self-restrained. He should avoid malice and subdue his senses. He should never quarrel with his Ritwik, Purohita, and preceptor, with his maternal uncle, guests and dependants, with the aged and the young in years, with those that are afflicted with diseases, with those that practise as physicians, with kinsmen, relatives, and friends, with his parents, with women that belong to his own paternal family, with his brother and son and wife, with his daughter, and with his servants. By avoiding disputes with these, the householder becomes cleansed of all sins. By conquering such disputes, he succeeds in conquering all the regions of felicity (in the world hereafter). There is no doubt in this. 1 The preceptor (if duly reverenced) is able to lead one to the regions of Brahman. The father (if reverenced) can lead to the regions of Prajapati. The guest is puissant enough to lead to the region of Indra. The Ritwik has power in respect of the regions of the deities. Female relatives of the paternal line have lordship in respect of the regions of the Apsaras, and kinsmen (by blood), in respect of the region of the Viswedevas. Relatives by marriage and collateral kinsmen have power in respect of the several quarters of the horizon (viz., north, etc.), and the mother and the maternal uncle have power over the earth. The old, the young, the afflicted the wasted have power over the sky. 2 The eldest brother is like unto the sire himself (to all his younger brothers). The wife and the son are one's own body. One's menial servants are one's own shadow. The daughter is an object of great affection. For these reason, a house-holder endued with learning, observant of duties, and possessed of endurance, should bear, without warmth or anxiety of heart every kind of annoyance and even censure from the last named relatives. No righteous household should do any act, urged by considerations of wealth. There are three courses of duty in respect of a life of domesticity. Of these, that which comes next (in the order of enumeration) is more meritorious than the preceding one. 3 As regards the four (principal) modes of life also, the same rule of merit applies, viz., the one that comes after is superior to the one preceding it. Accordingly, domesticity is superior to Brahmacharya, forest life is superior to domesticity, and a life of mendicancy or complete renunciation is superior to a forest life.

[paragraph continues] One desirous of prosperity should accomplish all those duties and rites that have been ordained in the scriptures in respect of those modes. That kingdom grows in prosperity where these highly deserving persons live, viz., those that lead a life of domesticity according to the Kumbhadhanya method, they that lead it according to the Unchha method, and they that lead it according to the Kapoti method. 1 That man who cheerfully leads a life of domesticity in the observance of those duties, succeeds in sanctifying ten generations of his ancestors above and ten generations of descendants below. A householder, duly observing the duties of domesticity, obtains an end that yields felicity equal to what occurs in the regions attained by great kings and emperors. Even this is the end that has been ordained for those who have subdued their senses. For all high-souled householders heaven has been ordained. That heaven is equipped with delightful cars for each (moving at the will of the rider). Even that is the delightful heaven indicated in the Vedas. For all householders of restrained souls, the regions of heaven constitute the high reward. The Self-born Brahman ordained that the domestic mode of life should be the productive cause of heaven. And since it has been so ordained, a person, by gradually attaining to the second mode of life, obtains happiness and respect in heaven. After this comes that high and superior mode of life, called the third, for those that are desirous of casting off their bodies. Superior to that of householders, that is the life of forest recluses,--of those, that is, who waste their bodies (by diverse kinds of austerities) into skeletons overlaid with dried skins. Listen as I discourse to thee upon it.'"

190:1 The fourth kind of conduct, called kapoti is also called unchha. It consists of collecting such seeds of grain as have fallen down from the ears and as have been abandoned by the reapers.

190:2 Thus the second is more meritorious than the first, the third than the second, and the fourth than the third. The fourth or last, therefore, is the first in point of merit.

190:3 It is said that the householder who cooks must give a share of the cooked food to a Brahmacharin or Yati or any one who comes as a guest. If he does not do it but eats the whole of what has been cooked, he is regarded as eating what belongs to a Brahmana. This, of course, is a high sin.

191:1 The commentator supposes that these relatives and kinsmen are named because of the great likelihood there is of disputes arising with them on account of shares of inheritance.

191:2 The sense is this: these various persons, if duly reverenced by the householder, are able to send the latter to the places indicated or make him comfortable in those places.

191:3 Vide verses 2 and 3 of this Section. Of the four courses, the first or Kusaladhanya, is left out here. The three others, of course, are the Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the Kapoti. The Burdwan translator makes a blunder in enumerating the three kinds of domesticity here referred to.

192:1 The Burdwan version of this verse is incorrect.

12.236.1

भीष्म उवाच
प्रोक्ता गृहस्थवृत्तिस्ते विहिता या मनीषिणाम्
तदनन्तरमुक्तं यत्तन्निबोध युधिष्ठिर

12.236.2

क्रमशस्त्ववधूयैनां तृतीयां वृत्तिमुत्तमाम्
संयोगव्रतखिन्नानां वानप्रस्थाश्रमौकसाम्

12.236.3

श्रूयतां पार्थ भद्रं ते सर्वलोकाश्रयात्मनाम्
प्रेक्षापूर्वं प्रवृत्तानां पुण्यदेशनिवासिनाम्

12.236.4

व्यास उवाच
गृहस्थस्तु यदा पश्येद्वलीपलितमात्मनः
अपत्यस्यैव चापत्यं वनमेव तदाश्रयेत्

12.236.5

तृतीयमायुषो भागं वानप्रस्थाश्रमे वसेत्
तानेवाग्नीन्परिचरेद्यजमानो दिवौकसः

12.236.6

नियतो नियताहारः षष्ठभक्तोऽप्रमादवान्
तदग्निहोत्रं ता गावो यज्ञाङ्गानि च सर्वशः

12.236.7

अकृष्टं वै व्रीहियवं नीवारं विघसानि च
हवींषि संप्रयच्छेत मखेष्वत्रापि पञ्चसु

12.236.8

वानप्रस्थाश्रमेऽप्येताश्चतस्रो वृत्तयः स्मृताः
सद्यःप्रक्षालकाः केचित्केचिन्मासिकसंचयाः

12.236.9

वार्षिकं संचयं केचित्केचिद्द्वादशवार्षिकम्
कुर्वन्त्यतिथिपूजार्थं यज्ञतन्त्रार्थसिद्धये

12.236.10

अभ्रावकाशा वर्षासु हेमन्ते जलसंश्रयाः
ग्रीष्मे च पञ्चतपसः शश्वच्च मितभोजनाः

12.236.11

भूमौ विपरिवर्तन्ते तिष्ठेद्वा प्रपदैरपि
स्थानासनैर्वर्तयन्ति सवनेष्वभिषिञ्चते

12.236.12

दन्तोलूखलिनः केचिदश्मकुट्टास्तथापरे
शुक्लपक्षे पिबन्त्येके यवागूं क्वथितां सकृत्

12.236.13

कृष्णपक्षे पिबन्त्येके भुञ्जते च यथाक्रमम्
मूलैरेके फलैरेके पुष्पैरेके दृढव्रताः

12.236.14

वर्तयन्ति यथान्यायं वैखानसमतं श्रिताः
एताश्चान्याश्च विविधा दीक्षास्तेषां मनीषिणाम्

12.236.15

चतुर्थश्चौपनिषदो धर्मः साधारणः स्मृतः
वानप्रस्थो गृहस्थश्च ततोऽन्यः संप्रवर्तते

12.236.16

अस्मिन्नेव युगे तात विप्रैः सर्वार्थदर्शिभिः
अगस्त्यः सप्त ऋषयो मधुच्छन्दोऽघमर्षणः

12.236.17

सांकृतिः सुदिवा तण्डिर्यवान्नोऽथ कृतश्रमः
अहोवीर्यस्तथा काव्यस्ताण्ड्यो मेधातिथिर्बुधः

12.236.18

शलो वाकश्च निर्वाकः शून्यपालः कृतश्रमः
एवंधर्मसु विद्वांसस्ततः स्वर्गमुपागमन्

12.236.19

तात प्रत्यक्षधर्माणस्तथा यायावरा गणाः
ऋषीणामुग्रतपसां धर्मनैपुणदर्शिनाम्

12.236.20

अवाच्यापरिमेयाश्च ब्राह्मणा वनमाश्रिताः
वैखानसा वालखिल्याः सिकताश्च तथापरे

12.236.21

कर्मभिस्ते निरानन्दा धर्मनित्या जितेन्द्रियाः
गताः प्रत्यक्षधर्माणस्ते सर्वे वनमाश्रिताः
अनक्षत्रा अनाधृष्या दृश्यन्ते ज्योतिषां गणाः

12.236.22

जरया च परिद्यूनो व्याधिना च प्रपीडितः
चतुर्थे चायुषः शेषे वानप्रस्थाश्रमं त्यजेत्
सद्यस्कारां निरूप्येष्टिं सर्ववेदसदक्षिणाम्

12.236.23

आत्मयाजी सोऽऽत्मरतिरात्मक्रीडात्मसंश्रयः
आत्मन्यग्नीन्समारोप्य त्यक्त्वा सर्वपरिग्रहान्

12.236.24

सद्यस्क्रांश्च यजेद्यज्ञानिष्टीश्चैवेह सर्वदा
सदैव याजिनां यज्ञादात्मनीज्या निवर्तते

12.236.25

त्रींश्चैवाग्नीन्यजेत्सम्यगात्मन्येवात्ममोक्षणात्
प्राणेभ्यो यजुषा पञ्च षट्प्राश्नीयादकुत्सयन्

12.236.26

केशलोमनखान्वाप्य वानप्रस्थो मुनिस्ततः
आश्रमादाश्रमं सद्यः पूतो गच्छति कर्मभिः

12.236.27

अभयं सर्वभूतेभ्यो यो दत्त्वा प्रव्रजेद्द्विजः
लोकास्तेजोमयास्तस्य प्रेत्य चानन्त्यमश्नुते

12.236.28

सुशीलवृत्तो व्यपनीतकल्मषो; न चेह नामुत्र च कर्तुमीहते
अरोषमोहो गतसंधिविग्रहो; भवेदुदासीनवदात्मविन्नरः

12.236.29

यमेषु चैवात्मगतेषु न व्यथे;त्स्वशास्त्रसूत्राहुतिमन्त्रविक्रमः
भवेद्यथेष्टा गतिरात्मयाजिनो; न संशयो धर्मपरे जितेन्द्रिये

12.236.30

ततः परं श्रेष्ठमतीव सद्गुणै;रधिष्ठितं त्रीनधिवृत्तमुत्तमम्
चतुर्थमुक्तं परमाश्रमं शृणु; प्रकीर्त्यमानं परमं परायणम्

Translation — Kisari Mohan Ganguli

"Bhishma said, "Though hast been told what the duties of domesticity are as ordained by the wise. Listen now, O Yudhishthira, to what those duties are that have been next spoken of. Gradually abandoning the domestic mode, one should enter the third mode which is excellent. It is the mode in which wives afflict themselves by means of Austerities. It is the mode practised by those that live as forest recluses. Blessed be thou, O son, listen to the duties observed by those that lead this mode of life in which occur the practices of all men and all modes of life. Listen, indeed, to the duties of those that are denizens of sacred spots and that have resorted to this mode after proper deliberation!'

"Vyasa said, 'When the householder beholds wrinkles on his body and white hair on his head, and children of his children, he should then retire into the forest. The third part of his life he should pass in the observance of the

[paragraph continues] Vanaprastha mode. He should attend to those fires to which he had attended as a householder. Desirous of sacrificing, he should adore the deities (according to the rituals ordained). Observant of vows and abstemious in diet, he should eat only once, the time thereof being the sixth part of the day. He should be always heedful. Attending to his fires, he should keep some kine, waiting upon them dutifully. 1 He should attend to all the rituals of a sacrifice. He should live upon rice growing indigenously, upon wheat growing under similar circumstances, upon grain of other kinds, growing wildly (and belonging to none). He should eat what remains after feeding guests. In this the third mode of life, he should present offerings of clarified butter in the five well-known Sacrifices. 2 Four kinds of courses of conduct have been laid down for observance in the Vanaprastha mode of life. Some collect only what is needed for the day. Some collect stores to last for a month. Some store grain and other necessaries sufficient to last for twelve years. Forest recluses may act in these ways for worshipping guests and performing sacrifices. They should during the season of the rains, expose themselves to rain and betake themselves to water during the autumn. During the summer they should sit in the midst of four fires with the sun burning overhead. Throughout the year, however, they should be abstemious in diet. 3 They sit and sleep on the bare earth. They stand on only their toes. They content themselves with the bare earth and with small mats of grass (owning no other furniture for seat or bed). They perform their ablutions morning, noon, and evening (preparatory to sacrifices). Some amongst them use only teeth for cleaning grain. Others use only stones for that purpose. 4 Some amongst them drink, only during the lighted fortnight, the gruel of wheat (or other grain) boiled very lightly. 5 There are many who drink similar gruel only during the dark fortnight. Some eat what only comes by the way (without seeking to obtain it). Some adopting rigid vows, live upon only roots, some upon only fruits, some upon only flowers, duly observing the method followed by the Vaikhanasas. These and other diverse observances are adopted by those men of wisdom and piety. The fourth is (the mode called Renunciation) based upon the Upanishads. The duties laid down for it may be observed in all the modes of life equally. This mode differing from the others comes after domesticity and forest life. In this very Yuga, O son,

many learned Brahmanas conversant with the truths of all things, have been known to observe this mode. Agastya, the seven Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived withersoever he pleased and was content to take what came (without ever seeking for anything). 1 Ahovirya Kavya, Tandya, the learned Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted himself greatly (for acquiring ascetic puissance) were the authors of this course of duties, and themselves observing them have all proceeded to heaven. Many great Rishis, O son, who had the puissance to behold immediately the fruits of their ascetic merit, 2 those numerous ascetics who are known by the name of Yayavaras, many Rishis of very austere penances and possessed of accurate knowledge in respect of distinctions of duty, and many other Brahmanas too numerous to mention, adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the Saikatas, all of whom were devoted to austere penances, 3 who were steadfast in virtue, who had subdued their senses, and who used to behold the fruits of their penances immediately, adopted this mode of life and finally ascended to heaven. Freed from fear and not counted among the stars and planets, these have become visible in the firmament as luminous bodies. 4 When the fourth or last part of life is reached, and when one is weakened by decrepitude and afflicted by disease, one should abandon the forest mode of life (for the fourth mode called Renunciation). Performing a sacrifice that is capable of being completed in a single day and in which the Dakshina should be everything of which he may be possessed, he should himself perform his own Sraddha. Withdrawn from every other object, he should devote himself to his own self, taking pleasure in himself, and resting also on his own self. 5 He should establish all his sacrificial fires (thenceforth) upon his own self, and give up all kinds of ties and attachments. (In case he fails to attain to complete Renunciation) he should always perform such sacrifices and rites as are completed in a single day. 6 When, however, from performance of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self proceeds, then (may he discontinue all ordinary sacrifices, and) unto the three fires duly sacrifice in

his own Self for the sake of his Emancipation. 1 Without finding fault with his food he should eat five or six mouthfuls, offering them duly unto five vital airs uttering (every time the well-known) mantras of the Yajurveda. 2 Engaged in the observance of austerities while leading the life of a forest recluse, one should shave off one's hair and bristles and pare off one's nails, and having cleansed oneself by acts, pass into the fourth and last mode of life that is fraught with great holiness. 3 That regenerate person who enters the fourth mode of life, giving pledges of assurance unto all creatures, succeeds in earning many regions of blazing effulgence hereafter and ultimately attains to the Infinite. 4 Of excellent disposition and conduct, with sins all washed off, the person who is conversant with his own self never desires to do any act for either this or the other world. Freed from wrath and from error, without anxiety and without friendship, such a person lives in this world like one totally uninterested in its concerns. One (in the observance of Sannyasa) should not feel reluctant in discharging the duties included in Yama and those also that walk behind them (and are included in niyama). Such a one should with energy live according to the ordinances in respect of his own mode, and throw away Vedic study and the sacred thread that is indicative of the order of his birth. Devoted to righteousness and with his senses under complete control, such a one, possessed of knowledge of self, attains undoubtedly to the end for which he strives. 5 After the third is the fourth

mode of life. It is very superior, and fraught with numerous high virtues. It transcends in point of merit the three other modes of life. It is said to occupy the highest place. Listen to me as I discourse upon the duties that belong to that mode which is pre-eminent and which is the high refuge of all!'"

193:1 The cow is a sacred animal and there is merit in feeding and properly tending a cow. Forest recluses kept kine for merit as also for homa or sacrifice with the ghee obtained from them. The story of Vasishtha's cow is well-known.

193:2 These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu sacrifice and Soma sacrifice.

193:3 The Burdwan translator misunderstands the words abhravakasah. It is a well-known word occurring in almost every lexicon. Wilson explains it correctly.

193:4 i.e., They do not use a regular husking or cleaning apparatus for cleaning the grain they use as food.

193:5 So that very small portion of the grain comes out for drink or mixes with the water.

194:1 i.e., who had no fixed residence and who never sought with any effort for the necessaries of life. The Burdwan translator takes both yathavasah and akritacramah for two independent names of Rishis instead of taking them as adjectives of Sudivatandi.

194:2 i.e., whose wishes were immediately crowned with success, in respect of both blessings and curses, etc.

194:3 Niranandah is explained as krichcchrachandrayanadiparatwat.

194:4 Anakstrah is explained by the commentator as 'different from stars and planets but still freed from darkness' and, therefore, effulgent or luminous. Anadhrishyah is fearless.

194:5 Atmayaji is explained as one who performs his own sraddha or obsequial rites. The Sandhi in the next word is arsha; atmakrida is one who does not take pleasure in wife or children but whose source of pleasure is his own self: Similarly, atmasraya is one who without depending upon kings or others takes refuge in himself.

194:6 Such sacrifice, for example, as those called Brahma-yajna, etc.

195:1 Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the usual sacrifices consisting of tangible offerings unto the deities, and performed with the aid of Vedic mantras. The ablative implies cause. Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first line, therefore, is when through performance of ordinary sacrifices and rites, the mind becomes pure and the sacrificer is enabled to practise yoga. Unto the three fires he should duly sacrifice on his own self. means, of course, that without any longer adoring his fires by visible rites and actual recitation of mantras, he should, for the sake of emancipation, worship in his own self or seek the extinction of mind and knowledge in Yoga.

195:2 To this day every orthodox Brahmana or Kshatriya or Vaisya never eats without offering at the outset five small mouthfuls unto the five vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

195:3 Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan translator makes a blunder by supposing it to mean parivyapta. The Sannyasa mode of life, as well-known, can never be entered without a previous shave. K.P. Singha gives the correct version.

195:4 It is difficult to render the word abhaya into English. 'To give abhaya to all creatures' is to pledge oneself to a life of total harmlessness, or to practise universal compassion or benevolence. Abstention from every kind of injury is the great duty of the fourth mode of life.

195:5 The duties included in yama (as explained by the commentator) are universal benevolence, truthfulness, faith, Brahmacharya, and freedom from attachment. Those that are included in niyama are purity (of body and mind), contentment, study of the Vedas, meditation on the Supreme, etc. Swasastra sutra means the sutras of his own sastras--i.e., the duties laid down in respect of that Sannyasa which he has adopted; the chief of which is enquiry after the Soul or Self: Bhutimanta implies Vedic recitation and the sacred thread. He who has taken to Sannyasa should display energy in these, i.e., persistently enquire after the Soul and throw away all caste-marks, and other indications. 'The desirable end' is of course, gradual Emancipation of that obtained at once. Following the commentator, K.P. Singha gives the correct version. The Burdwan version, containing the very words of the gloss, is based upon a complete misconception of their meaning.

12.237.1

शुक उवाच
वर्तमानस्तथैवात्र वानप्रस्थाश्रमे यथा
योक्तव्योऽऽत्मा यथा शक्त्या परं वै काङ्क्षता पदम्

12.237.2

व्यास उवाच
प्राप्य संस्कारमेताभ्यामाश्रमाभ्यां ततः परम्
यत्कार्यं परमार्थार्थं तदिहैकमनाः शृणु

12.237.3

कषायं पाचयित्वा तु श्रेणिस्थानेषु च त्रिषु
प्रव्रजेच्च परं स्थानं परिव्रज्यामनुत्तमाम्

12.237.4

तद्भवानेवमभ्यस्य वर्ततां श्रूयतां तथा
एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान्

12.237.5

एकश्चरति यः पश्यन्न जहाति न हीयते
अनग्निरनिकेतः स्याद्ग्राममन्नार्थमाश्रयेत्

12.237.6

अश्वस्तनविधानः स्यान्मुनिर्भावसमन्वितः
लघ्वाशी नियताहारः सकृदन्ननिषेविता

12.237.7

कपालं वृक्षमूलानि कुचेलमसहायता
उपेक्षा सर्वभूतानामेतावद्भिक्षुलक्षणम्

12.237.8

यस्मिन्वाचः प्रविशन्ति कूपे प्राप्ताः शिला इव
न वक्तारं पुनर्यान्ति स कैवल्याश्रमे वसेत्

12.237.9

नैव पश्येन्न शृणुयादवाच्यं जातु कस्यचित्
ब्राह्मणानां विशेषेण नैव ब्रूयात्कथंचन

12.237.10

यद्ब्राह्मणस्य कुशलं तदेव सततं वदेत्
तूष्णीमासीत निन्दायां कुर्वन्भेषजमात्मनः

12.237.11

येन पूर्णमिवाकाशं भवत्येकेन सर्वदा
शून्यं येन जनाकीर्णं तं देवा ब्राह्मणं विदुः

12.237.12

येन केनचिदाच्छन्नो येन केनचिदाशितः
यत्रक्वचनशायी च तं देवा ब्राह्मणं विदुः

12.237.13

अहेरिव गणाद्भीतः सौहित्यान्नरकादिव
कुणपादिव च स्त्रीभ्यस्तं देवा ब्राह्मणं विदुः

12.237.14

न क्रुध्येन्न प्रहृष्येच्च मानितोऽमानितश्च यः
सर्वभूतेष्वभयदस्तं देवा ब्राह्मणं विदुः

12.237.15

नाभिनन्देत मरणं नाभिनन्देत जीवितम्
कालमेव प्रतीक्षेत निदेशं भृतको यथा

12.237.16

अनभ्याहतचित्तः स्यादनभ्याहतवाक्तथा
निर्मुक्तः सर्वपापेभ्यो निरमित्रस्य किं भयम्

12.237.17

अभयं सर्वभूतेभ्यो भूतानामभयं यतः
तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन

12.237.18

यथा नागपदेऽन्यानि पदानि पदगामिनाम्
सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे

12.237.19

एवं सर्वमहिंसायां धर्मार्थमपिधीयते
अमृतः स नित्यं वसति योऽहिंसां प्रतिपद्यते

12.237.20

अहिंसकः समः सत्यो धृतिमान्नियतेन्द्रियः
शरण्यः सर्वभूतानां गतिमाप्नोत्यनुत्तमाम्

12.237.21

एवं प्रज्ञानतृप्तस्य निर्भयस्य मनीषिणः
न मृत्युरतिगो भावः स मृत्युमधिगच्छति

12.237.22

विमुक्तं सर्वसङ्गेभ्यो मुनिमाकाशवत्स्थितम्
अस्वमेकचरं शान्तं तं देवा ब्राह्मणं विदुः

12.237.23

जीवितं यस्य धर्मार्थं धर्मोऽरत्यर्थमेव च
अहोरात्राश्च पुण्यार्थं तं देवा ब्राह्मणं विदुः

12.237.24

निराशिषमनारम्भं निर्नमस्कारमस्तुतिम्
अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः

12.237.25

सर्वाणि भूतानि सुखे रमन्ते; सर्वाणि दुःखस्य भृशं त्रसन्ति
तेषां भयोत्पादनजातखेदः; कुर्यान्न कर्माणि हि श्रद्दधानः

12.237.26

दानं हि भूताभयदक्षिणायाः; सर्वाणि दानान्यधितिष्ठतीह
तीक्ष्णां तनुं यः प्रथमं जहाति; सोऽनन्तमाप्नोत्यभयं प्रजाभ्यः

12.237.27

उत्तान आस्येन हविर्जुहोति; लोकस्य नाभिर्जगतः प्रतिष्ठा
तस्याङ्गमङ्गानि कृताकृतं च; वैश्वानरः सर्वमेव प्रपेदे

12.237.28

प्रादेशमात्रे हृदि निश्रितं य;त्तस्मिन्प्राणानात्मयाजी जुहोति
तस्याग्निहोत्रं हुतमात्मसंस्थं; सर्वेषु लोकेषु सदैवतेषु

12.237.29

दैवं त्रिधातुं त्रिवृतं सुपर्णं; ये विद्युरग्र्यं परमार्थतां च
ते सर्वलोकेषु महीयमाना; देवाः समर्थाः सुकृतं व्रजन्ति

12.237.30

वेदांश्च वेद्यं च विधिं च कृत्स्न;मथो निरुक्तं परमार्थतां च
सर्वं शरीरात्मनि यः प्रवेद; तस्मै स्म देवाः स्पृहयन्ति नित्यम्

12.237.31

भूमावसक्तं दिवि चाप्रमेयं; हिरण्मयं योऽण्डजमण्डमध्ये
पतत्रिणं पक्षिणमन्तरिक्षे; यो वेद भोग्यात्मनि दीप्तरश्मिः

12.237.32

आवर्तमानमजरं विवर्तनं; षण्णेमिकं द्वादशारं सुपर्व
यस्येदमास्ये परियाति विश्वं; तत्कालचक्रं निहितं गुहायाम्

12.237.33

यः संप्रसादं जगतः शरीरं; सर्वान्स लोकानधिगच्छतीह
तस्मिन्हुतं तर्पयतीह देवां;स्ते वै तृप्तास्तर्पयन्त्यास्यमस्य

12.237.34

तेजोमयो नित्यतनुः पुराणो; लोकाननन्तानभयानुपैति
भूतानि यस्मान्न त्रसन्ते कदाचि;त्स भूतेभ्यो न त्रसते कदाचित्

12.237.35

अगर्हणीयो न च गर्हतेऽन्या;न्स वै विप्रः परमात्मानमीक्षेत्
विनीतमोहो व्यपनीतकल्मषो; न चेह नामुत्र च योऽर्थमृच्छति

12.237.36

अरोषमोहः समलोष्टकाञ्चनः; प्रहीणशोको गतसंधिविग्रहः
अपेतनिन्दास्तुतिरप्रियाप्रिय;श्चरन्नुदासीनवदेष भिक्षुकः

Translation — Kisari Mohan Ganguli

"Suka said, 'While living in the due observance of the duties of the foremost of life, how should one, who seeks to attain to That which is the highest object of knowledge, set one's soul on Yoga according to the best of one's power?'

"Vyasa said, 'Having acquired (purity of conduct and body) by the practice of the first two modes of life, viz., Brahmacharya and domesticity, one should, after that, set one's soul on Yoga in the third mode of life. Listen now with concentrated attention to what should be done for attaining to the highest object of acquisition! 1 Having subdued all faults of the mind and of heart by easy means in the practice of the first three modes of life (viz., pupilage, domesticity, and seclusion) one should pass into the most excellent and the most eminent of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy days, having acquired that purity. Listen also to me. One should, alone and without anybody to assist him or bear him company, practise Yoga for attaining to success (in respect of one's highest object of acquisition). One who practises Yoga without companionship, who beholds everything as a repetition of his own self, and who never discards anything (in consequence of all things being pervaded by the Universal Soul), never falls away from Emancipation. Without keeping the sacrificial fires and without a fixed habitation, such a person should enter a village for only begging his food. He should provide himself for the day without storing for the morrow. He should betake himself to penances, with heart fixed on the Supreme. 2 Eating little and that even under proper regulations, he should not eat more than once a day. The other indications of a (religious) mendicant are the human skull, shelter under trees, rags for wearing, solitude unbroken by the companionship of any one, and indifference to all creatures. 3 That

person into whom words enter like affrighted elephants into a well, and from whom they never come back to the speaker, is fit to lead this mode of life which has Emancipation for its object. 1 The mendicant (or Renouncer) should never take note of the evil acts of any person. He should never hear what is said in dispraise of others. Especially should he avoid speaking evil of a Brahmana. He should always say only what is agreeable to the Brahmanas. When anything is said in dispraise (of himself), he should (without answering) remain perfectly silent. Such silence, indeed, is the medical treatment prescribed for him. That person in consequence of whose single self the place he occupies becomes like the eastern sky, and who can make a spot teeming with thousands of men and things appear to himself perfectly solitary or unoccupied, is regarded by the deities to be a true Brahmana. 2 Him the gods know for a Brahmana who clothes himself with whatever comes by the way, who subsists upon whatever he gets, and who sleeps on whatever spot he finds. Him the gods know for a Brahmana who is afraid of company as of a snake; of the full measure of gratification (from sweet viands and drinks) as of hell; and of women as of a corpse. 3 Him the gods know for a Brahmana who is never glad when honoured and never angry when insulted, and who has given assurances of compassion unto all creatures. One in the observance of the last mode of life should not view death with joy. Nor should he view life with joy. He should only wait for his hour like a servant waiting for the behest (of his master). He should purify his heart of all faults. He should purify his speech of all faults. He should cleanse himself of all sins. As he has no foes, what fear can assail him? He who fears no creature and whom no creature fears, can have no fear from any quarter, freed as he is from error of every kind. As the footprints of all other creatures that move upon legs are engulfed within those of elephants, after the same manner all ranks and conditions are absorbed within Yoga 4. After the same manner, every other duty and observance is supposed to be

engulfed within the one duty of abstention from injury (to all creatures). 1 He lives an everlasting life of felicity who avoids injuring other creatures. One who abstains from injury, who casts an equal eye upon all creatures, who is devoted to truth, who is endued with fortitude, who has his senses under control, and who grants protection to all beings, attains to an end that is beyond compare. The condition called death succeeds not in transcending such a person who is content with self-knowledge, who is free from fear, and who is divested of desire and expectancy. On the other hand, such a person succeeds in transcending death. Him the gods know for a Brahmana who is freed from attachments of every kind, who is observant of penances, who lives like space which while holding everything is yet unattached to any thing, who has nothing which he calls his own, who leads a life of solitude, and whose is tranquillity of soul. The gods know him for a Brahmana whose life is for the practice of righteousness, whose righteousness is for the good of them that wait dutifully upon him, and whose days and nights exist only for the acquisition of merit. 2 The gods know him for a Brahmana who is freed from desire, who never exerts himself for doing such acts as are done by worldly men, who never bends his head unto any one, who never flatters another, (and who is free from attachments of every kind). All creatures are pleased with happiness and filled with fear at the prospect of grief. The man of faith, therefore, who should feel distressed at the prospect of filling other creatures with grief, must abstain entirely from acts of every kind. 3 The gift of assurances of harmlessness unto all creatures transcends in point of merit all other gifts. He who, at the outset, forswears the religion of injury, succeeds in attaining to Emancipation (in which or) whence is the assurance of harmlessness unto all creatures. 4 That man who does not pour into his open mouth even the five or six mouthfuls that are laid down for the forest recluse, is said to be the navel of the world, and the refuge of the universe. The head and other limbs, as also the acts good and bad, become possessed by Fire. Such a man, who sacrifices in his own self, makes a liberation of his senses and mind into the fire that dwells within the limited space of his own

heart. In consequence again of his pouring such a libation into such a fire within his own self, the universe with all creatures including the very gods, becomes gratified. 1 They who apprehend the Jiva-soul that is endued with effulgence, that is enveloped in three cases, that has three attributes for its characteristics, to be Iswara partaking of that which is foremost, viz., the nature of the Supreme Soul, becomes object of great regard in all the worlds. The very gods with all human beings speak highly of their merits. He who succeeds in beholding in the soul that resides in his own body all the Vedas, space and the other objects of perception, the rituals that occur in scriptures, all those entities that are comprehensible in sound only and the superior nature of the Supreme Soul, is sought to be worshipped by the very deities as the foremost of all beings. He who sees in the soul that resides within his body, that foremost of beings which is not attached to the earth, which is immeasurable in even the (measureless) firmament, which is made of gold, which is born of the egg and resides within the egg, which is equipped with many feathers, and which has two wings like a bird, and which is rendered effulgent by many rays of light, is sought to be worshipped by the very deities as the foremost of all beings. 2 The very deities worship him in whose understanding is set the wheel of Time, which is constantly resolving, which knows no decay, which swallows up the period of existence of every creature, which has the six seasons for its naves, which is equipped with two and ten radii consisting of the two and ten months, which has excellent joint, and towards whose gaping mouth proceeds this universe (ready to be devoured). 3 The Supreme Soul is the capacious unconsciousness of dreamless slumber. That Unconsciousness is the body of the universe. It pervadeth all created things. Jiva, occupying a portion of that capacious unconsciousness gratifies the deities. These last, being gratified, gratify the open mouth of that unconsciousness. 4 Endued with effulgence as also with the principle of eternity,

[paragraph continues] Jiva is without a beginning. It acquires (by following particular paths) infinite regions of eternal happiness. He of whom no creature is afraid, has never to fear any creature. He who never does anything censurable and who never censures another, is said to be a truly regenerate person. Such a man succeeds in beholding the Supreme Soul. He whose ignorance has been dispelled and whose sins have been washed away, never enjoys either here or hereafter the happiness that is enjoyed by others (but attains to complete Emancipation). A person in the observance of the fourth mode of life wanders on the earth like one unconnected with everything. Such a one is freed from wrath and error. Such a one regards a clod of earth and lump of gold with an equal eye. Such a man never stores anything for his use. Such a one has no friends and foes. Such a one is utterly regardless of praise or blame, and of the agreeable and the disagreeable.'"

196:1 The commentator correctly explains that by the first line of this verse, Vyasa answers his son's question. The two modes referred to are the first and the second, and not the second and the third as K.P. Singha in his vernacular version wrongly states. Having answered the question, the speaker (in the second line) proceeds to indicate the simple or straight path for reaching the highest object of men's endeavour, viz., Paramartham or Brahma.

196:2 Bhava-samahitah is explained as chitta-samadhanavan.

196:3 The skull is to be used as a drinking vessel. Kuchela, which I render 'rags', is supposed by the commentator to signify reddish or brown cloth which has, from age, lost its colour.

197:1 Elephants, when hurled into a well, become utterly helpless and unable to come out. That person, therefore, into whom words enter like elephants into a well, is he who answers not the evil speeches of others. What is said here is that only a person of such forbearance should betake himself to mendicancy or Sannyasa.

197:2 I have given a closely literal version of this verse. The commentator explains that first fine refers to the person who deems himself to be everything and everything to be himself. The second line refers to the same individual who, by Yoga, can withdraw his senses and the mind and consequently make the most populous place appear as totally solitary or unoccupied. This is the Yoga process called Pratyahara and is described in section 233 ante. The Burdwan translator gives an incorrect version. K.P. Singha follows the commentator.

197:3 Suhitya, whence sauhitya, means no satiety but the full measure of gratification from eating. The speaker wishes to lay down that a mendicant or renouncer should never take food to the full measure of gratification. He should eat without completely appeasing his hunger.

197:4 I follow the commentator in his exposition of kaunjara which he derives as kun (earth or the body which is made of earth) jaravati iti kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits of Yoga include or absorb the fruits of every other act. The rank and status of Indra himself is absorbed within what is attained to by Yoga. There is no kind of felicity that is not engulfed in the felicity of Emancipation, which Yoga alone can confer.

198:1 The commentator thinks that by the 'one duty of abstention from injury' is implied the fourth mode of life or Sannyasa. What is said, therefore, is that the observance of the single duty of harmlessness includes that of every other duty; or, what amounts to the same thing, the fourth mode of life is singly capable of giving merit which all the others may give together.

198:2 Haryartham means 'for the sake of Hari.' i.e., one who takes away merit, implying a disciple or attendant. Some texts read Ratyrtham, meaning 'for the happiness (of others).'

198:3 Because all acts are fraught with injury to others. Whether 'acts' betaken in its general sense or in the particular sense of 'religious acts,' their character is such.

198:4 Both the vernacular translators have completely misunderstood the second line of this Verse. The commentator correctly explains that Tikshnam tanum means the religion of injury, i.e., the religion of sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for anantyam which, of course, implies moksham or Emancipation. The commentator correctly supplies yatah after apnoti and shows that prajabhyah is equivalent to prajanam. The last clause of the second line, therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam) abhayam. The dative, not ablative as the vernacular translators take it, is not bad grammar, although the genitive is more agreeable with usage.

199:1 A tentative version is offered here, following the actual words used in the original.

199:2 All these expressions apply to the Supreme Soul. Immeasurable in the firmament implies that the Supreme Being is vaster than the firmament. 'Made of gold' means, as the commentator explains, Chit having knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to the universe. 'Within the egg' means 'capable of being apprehended in the heart.' 'Equipped with many feathers,' i.e., having many limbs each of which is presided over by a particular deity. The two wings are absence of attachment or complete dissociation from everything, and joy and gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of light,' i.e., transformed into a living and active agent by means of eyes, cars, etc.

199:3 The sense is that he who understands the wheel of Time is a person worthy of universal regard. The excellent joints of that wheel are the parva days, viz., those sacred lunations on which religious rites are performed.

199:4 I give a little version of verse 33, following the commentator as regards the meaning of samprasadam. The sense, however, of the verse is this: Brahma, in the previous sections, has often been spoken of as Sushupti or the unconsciousness of dreamless slumber. The universe flows from Brahma. Unconsciousness, therefore, is the cause or origin or body of the universe. That unconsciousness, therefore, pervades all things, viz., gross and subtile. Jiva, finding a place within that unconsciousness existing in the form of gross and subtile, gratifies the deities, prana and the senses. These, thus gratified by jiva, at last gratify the open mouth of the original unconsciousness that waits to receive or swallow them. All these verses are based upon the figurative ideas that find expression in the Upanishads.

12.238.1

व्यास उवाच
प्रकृतेस्तु विकारा ये क्षेत्रज्ञस्तैः परिश्रितः
ते चैनं न प्रजानन्ति स तु जानाति तानपि

12.238.2

तैश्चैष कुरुते कार्यं मनःषष्ठैरिहेन्द्रियैः
सुदान्तैरिव संयन्ता दृढैः परमवाजिभिः

12.238.3

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः

12.238.4

महतः परमव्यक्तमव्यक्तात्परतोऽमृतम्
अमृतान्न परं किंचित्सा काष्ठा सा परा गतिः

12.238.5

एवं सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया तत्त्वदर्शिभिः

12.238.6

अन्तरात्मनि संलीय मनःषष्ठानि मेधया
इन्द्रियाणीन्द्रियार्थांश्च बहु चिन्त्यमचिन्तयन्

12.238.7

ध्यानोपरमणं कृत्वा विद्यासंपादितं मनः
अनीश्वरः प्रशान्तात्मा ततोऽर्छत्यमृतं पदम्

12.238.8

इन्द्रियाणां तु सर्वेषां वश्यात्मा चलितस्मृतिः
आत्मनः संप्रदानेन मर्त्यो मृत्युमुपाश्नुते

12.238.9

हित्वा तु सर्वसंकल्पान्सत्त्वे चित्तं निवेशयेत्
सत्त्वे चित्तं समावेश्य ततः कालंजरो भवेत्

12.238.10

चित्तप्रसादेन यतिर्जहाति हि शुभाशुभम्
प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते

12.238.11

लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्
निवाते वा यथा दीपो दीप्यमानो न कम्पते

12.238.12

एवं पूर्वापरे रात्रे युञ्जन्नात्मानमात्मना
सत्त्वाहारविशुद्धात्मा पश्यत्यात्मानमात्मनि

12.238.13

रहस्यं सर्ववेदानामनैतिह्यमनागमम्
आत्मप्रत्ययिकं शास्त्रमिदं पुत्रानुशासनम्

12.238.14

धर्माख्यानेषु सर्वेषु सत्याख्यानेषु यद्वसु
दशेदमृक्सहस्राणि निर्मथ्यामृतमुद्धृतम्

12.238.15

नवनीतं यथा दध्नः काष्ठादग्निर्यथैव च
तथैव विदुषां ज्ञानं पुत्रहेतोः समुद्धृतम्
स्नातकानामिदं शास्त्रं वाच्यं पुत्रानुशासनम्

12.238.16

तदिदं नाप्रशान्ताय नादान्तायातपस्विने
नावेदविदुषे वाच्यं तथा नानुगताय च

12.238.17

नासूयकायानृजवे न चानिर्दिष्टकारिणे
न तर्कशास्त्रदग्धाय तथैव पिशुनाय च

12.238.18

श्लाघते श्लाघनीयाय प्रशान्ताय तपस्विने
इदं प्रियाय पुत्राय शिष्यायानुगताय च
रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन

12.238.19

यद्यप्यस्य महीं दद्याद्रत्नपूर्णामिमां नरः
इदमेव ततः श्रेय इति मन्येत तत्त्ववित्

12.238.20

अतो गुह्यतरार्थं तदध्यात्ममतिमानुषम्
यत्तन्महर्षिभिर्दृष्टं वेदान्तेषु च गीयते
तत्तेऽहं संप्रवक्ष्यामि यन्मां त्वं परिपृच्छसि

Translation — Kisari Mohan Ganguli

"Vyasa said, 'The Jiva-soul is endued with all those entities that are modifications of Prakriti. These do not know the Soul but the Soul knows them all. Like a good driver proceeding with the aid of strong, well-broken, and high-mettled steeds along the paths he selects, the Soul acts with the aid of these, called the senses, having the mind for their sixth. The objects of the senses are superior to the senses themselves. The mind is superior to those objects. The understanding is superior to the mind. The Soul, also called Mahat, is superior to the understanding. Superior to Mahat is the Unmanifest (or Prakriti). Superior to the Unmanifest is Brahma. There is nothing Superior to Brahma. That is the highest limit of excellence and the highest goal. The Supreme Soul is concealed in every creature. It is not displayed for ordinary men to behold. Only Yogins with subtile vision behold the Supreme Soul with the aid of their keen and subtile understanding. Merging the senses having the mind for their sixth and all the objects of the senses into the inner Soul by the aid of the Understanding, and reflecting upon the three states of consciousness, viz., the object thought, the act of thinking, and the thinker, and abstaining by contemplation from every kind of enjoyment, equipping his mind with the knowledge that he is Brahma's self, laying aside at the same time all consciousness of puissance, and thereby making his soul perfectly tranquil, the Yogin obtains that to which immortality inheres. That person, however, who happens to be the slave of all his senses and whose ideas of right and wrong have been confounded, already liable as he is to death, actually meets with death by such surrender of self to (the passions). 1 Destroying

all desires, one should merge the gross Understanding into one's subtile Understanding. Having thus merged the gross into the subtile Understanding, one is sure to become a second Kalanjara mountain. 1 By purifying his heart, the Yogin transcends both righteousness and its reverse. By purifying his heart and by living in his own true nature, he attains to the highest happiness. 2 The indication of that purity of heart (of which I speak) is that one who has attained to experiences that state of unconsciousness (with respect of all one's surroundings) which one experiences in dreamless slumber. The Yogin who has attained to that state lives like the steady flame of a lamp that burns in a place where the atmosphere is perfectly still. Becoming abstemious in diet, and having cleansed his heart, that Yogin who applies his Soul to the Soul succeeds in beholding the Soul in the Soul. 3 This discourse, O son, intended for thy instruction, is the essence of all the Vedas. The truths herein disclosed are incapable of being understood by the aid of inference alone or by that of mere study of the scriptures. One must understand it oneself by the aid of faith. By churning the wealth that is contained in all religious works and in all discourses based on truth, as also the ten thousand Richs, this nectar hath been raised. As butter from curds and fire from wood, even hath this been raised for the sake of my son,--this that constituteth the knowledge of all truly wise men. This discourse, O son, fraught with solid instruction, is intended for delivery unto Snatakas. 4 It should never be imparted to one that is not of tranquil soul, or one that is not self-restrained, or one that hath not undergone penances. It should not be communicated to one that is not conversant with the Vedas, or one that doth not humbly wait upon one's preceptor, or one that is not free from malice, or one that is not possessed of sincerity and candour, or one that is of reckless behaviour. It should never be communicated to one whose intellect hath been consumed by the science of disputation, or one that is vile or low. Unto that person, however, who is possessed of fame, or who deserveth applause (for his virtues), or who is of tranquil soul, or possessed of ascetic merit, unto a Brahmana who is such, unto one's son or dutiful disciple, this discourse containing the

very essence of duties should be communicated, but on no account should it be communicated to others. If any person makes a gift of the whole earth with all her treasures, unto one conversant with truth, the latter would still regard the gift of this knowledge to be very much superior to that gift. I shall now discourse to thee on a subject that is a greater mystery than this, a subject that is connected with the Soul, that transcends the ordinary understandings of human beings, that has been beheld by the foremost of Rishis, that has been treated in the Upanishads, and that forms the topic of thy inquiry. Tell me what, after this is in thy mind? Tell me in what thou has still any doubt? Listen, for here I am, O son, faces turned towards all directions. The Sun and the Moon are thy two seated before thee! Upon what indeed, shall I once more speak to thee?'"

200:1 Smriti is memory. One whose smriti, is lost means one whose conceptions of right and wrong are confounded. Atmanah sampradanena is 'by the surrender of oneself' to one's own passions or Kamadibhyah as the commentator explains.

201:1 Chittam is explained by the commentator as the gross understanding, and Sattwa as the subtile understanding.. The understanding that is concerned with the images brought by the mind or the senses is called gross; while that which is concerned with ideas about Brahma is called subtile. Kalanjara is explained by the commentator either as standing for the mountain of that name, i.e., irremovable as the mountain so called; or, as one who destroys the effect of Time, i.e., one who subdues Time instead of being subdued by that universal conqueror.

201:2 The purification here referred to consists in transcending the consciousness of duality. Righteousness should be avoided because of its incapacity to lead to Emancipation which is much higher than heaven. Atmani sthitwa means living in one's real or true nature, i.e., merging everything into the Soul. This is attained when the consciousness of duality is transcended.

201:3 Atmanam in the first line is the Jiva-soul, and atmani is the Supreme Soul. In the second line also, the same distinction is observed between the two words.

201:4 Brahmanas, who having completed the study of the Vedas have betaken themselves to the domestic mode of life, are so called. Here, probably, the reference is to persons having faith in the Vedas and of pure conduct.

12.239.1

शुक उवाच
अध्यात्मं विस्तरेणेह पुनरेव वदस्व मे
यदध्यात्मं यथा चेदं भगवन्नृषिसत्तम

12.239.2

व्यास उवाच
अध्यात्मं यदिदं तात पुरुषस्येह विद्यते
तत्तेऽहं संप्रवक्ष्यामि तस्य व्याख्यामिमां शृणु

12.239.3

भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च
महाभूतानि भूतानां सागरस्योर्मयो यथा

12.239.4

प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः
तद्वन्महान्ति भूतानि यवीयःसु विकुर्वते

12.239.5

इति तन्मयमेवेदं सर्वं स्थावरजङ्गमम्
सर्गे च प्रलये चैव तस्मान्निर्दिश्यते तथा

12.239.6

महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्
अकरोत्तात वैषम्यं यस्मिन्यदनुपश्यति

12.239.7

शुक उवाच
अकरोद्यच्छरीरेषु कथं तदुपलक्षयेत्
इन्द्रियाणि गुणाः केचित्कथं तानुपलक्षयेत्

12.239.8

व्यास उवाच
एतत्ते वर्तयिष्यामि यथावदिह दर्शनम्
शृणु तत्त्वमिहैकाग्रो यथातत्त्वं यथा च तत्

12.239.9

शब्दः श्रोत्रं तथा खानि त्रयमाकाशसंभवम्
प्राणश्चेष्टा तथा स्पर्श एते वायुगुणास्त्रयः

12.239.10

रूपं चक्षुर्विपाकश्च त्रिधा ज्योतिर्विधीयते
रसोऽथ रसनं स्नेहो गुणास्त्वेते त्रयोऽम्भसाम्

12.239.11

घ्रेयं घ्राणं शरीरं च भूमेरेते गुणास्त्रयः
एतावानिन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः

12.239.12

वायोः स्पर्शो रसोऽद्भ्यश्च ज्योतिषो रूपमुच्यते
आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः

12.239.13

मनो बुद्धिश्च भावश्च त्रय एतेऽऽत्मयोनिजाः
न गुणानतिवर्तन्ते गुणेभ्यः परमा मताः

12.239.14

इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते
सप्तमीं बुद्धिमेवाहुः क्षेत्रज्ञं पुनरष्टमम्

12.239.15

चक्षुरालोचनायैव संशयं कुरुते मनः
बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते

12.239.16

रजस्तमश्च सत्त्वं च त्रय एते स्वयोनिजाः
समाः सर्वेषु भूतेषु तद्गुणेषूपलक्षयेत्

12.239.17

यथा कूर्म इहाङ्गानि प्रसार्य विनियच्छति
एवमेवेन्द्रियग्रामं बुद्धिः सृष्ट्वा नियच्छति

12.239.18

यदूर्ध्वं पादतलयोरवाङ्मूर्ध्नश्च पश्यति
एतस्मिन्नेव कृत्ये वै वर्तते बुद्धिरुत्तमा

12.239.19

गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि
मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः

12.239.20

तत्र यत्प्रीतिसंयुक्तं किंचिदात्मनि लक्षयेत्
प्रशान्तमिव संशुद्धं सत्त्वं तदुपधारयेत्

12.239.21

यत्तु संतापसंयुक्तं काये मनसि वा भवेत्
रजः प्रवर्तकं तत्स्यात्सततं हारि देहिनाम्

12.239.22

यत्तु संमोहसंयुक्तमव्यक्तविषयं भवेत्
अप्रतर्क्यमविज्ञेयं तमस्तदुपधार्यताम्

12.239.23

प्रहर्षः प्रीतिरानन्दः साम्यं स्वस्थात्मचित्तता
अकस्माद्यदि वा कस्माद्वर्तते सात्त्विको गुणः

12.239.24

अभिमानो मृषावादो लोभो मोहस्तथाक्षमा
लिङ्गानि रजसस्तानि वर्तन्ते हेत्वहेतुतः

12.239.25

तथा मोहः प्रमादश्च तन्द्री निद्राप्रबोधिता
कथंचिदभिवर्तन्ते विज्ञेयास्तामसा गुणाः

Translation — Kisari Mohan Ganguli

"Suka said, 'O illustrious one, O foremost of Rishis, once again discourse to me on Adhyatma more elaborately. Tell me what, indeed, is Adhyatma and whence does it come?' 1

"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference to human beings, I shall now mention to thee, and listen to the explanation I give (of Adhyatma). Earth, water, light, wind, and space, are the great entities that form the component parts of all creatures, and, though really one, are yet regarded different like the waves of the ocean (which though identical with respect to their constituent substance are yet counted as different from one another). Like a tortoise stretching out its limbs and withdrawing them again, the great entities (already named), by dwelling in numberless small forms, undergo transformations (called creation and destruction). All this universe of mobile and immobile objects hath for its component parts these five entities. Everything, in respect of its creation and destruction, is referable to this fivefold entity. These five entities occur in all existent things. The Creator of all things, however, hath made an unequal distribution of those entities (by placing them in different things in different proportions) for serving different ends.' 2

"Suka said, 'How may one succeed in understanding that unequal distribution (of the five great entities of which thou speakest) in the diverse things of the universe? Which amongst them are the senses and which the attributes? How may this be understood?'

"Vyasa said, 'I shall explain thee this duly one after another. Listen with concentrated attention to the subject as I expound how what I have said actually happens. Sound, the sense of hearing, and all the cavities within the body,--these three--have space for their origin. The vital breaths, the action of the limbs and touch form the attributes of the wind. Form, eyes, and the digestive fire within the stomach, are originated by light. Taste, tongue, and all the humours,--these three,--are from water. Scent, nose, and the body,--these three,--are the attributes of earth. These, then, as I have expounded to thee, are the transformations of the five (great) entities with senses. Touch is said to be the attribute of the wind; taste of water; form of light. Sound is said to have its origin in space, and scent is said to be the property of earth. Mind, Understanding, and Nature,--these three,--spring from their own previous states, and attaining (at each rebirth) to a position higher than the attributes (which form their respective objects), do not transcend those attributes. 1 As the tortoise stretches out its limbs and withdraws them once again within itself, even so the Understanding creates the senses and once again withdraws them into itself. 2 The consciousness of personal identity that arises in respect of that which is above the soles of the feet and below the crown of the head, is principally due to the action of the Understanding. 3 It is the understanding that is transformed into the (five) attributes (of form, scent, etc.). It is understanding also that is transformed into the (five) senses with the mind for the sixth. When the Understanding is absent, where are the attributes? 4 In man there are five senses. The mind is called the sixth (sense). The Understanding is called the seventh. The Soul is the eighth. The eyes (and the other senses) are for only receiving impressions of form (and scent, etc.). The mind exists for doubting (the accuracy of those impressions). The Understanding

settles those doubts. The Soul is said only to witness every operation without mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from their own counterparts. These exist equal in all creatures (viz., the deities and human beings, etc.). These are called attributes and should be known by the actions they induce. 1 As regards those actions all such states in which one becomes conscious of oneself as united with cheerfulness or joy and which are tranquil and pure, should be known as due to the attribute of Sattwa. All such states in either the body or the mind, as are united with sorrow, should be regarded as due to the influence of the attribute called Rajas. All such states again as exist with stupefication (of the senses, the mind or the understanding) whose cause is unascertainable, and which are incomprehensible (by either reasons or inward light), should be known as ascribable to the action of Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas. Stupefaction of judgment, heedlessness, sleep, lethargy, and indolence, from whatever cause these may arise, are to be known as indications of the quality of Tamas.'" 2

202:1 Adhyatma is topic bearing on the Soul. Here it signifies the seven and twenty usual topics of philosophical discourse, viz., the five organs of action, the five organs of knowledge, the mind and three others called Chitta, etc., the five vital breaths, the five elementary substances, Desire. Acts, and Avidya.

202:2 The second clause of the second line is explained by the commentator as yasmin kamani nimitte sati yat anupasyati.

203:1 The grammatical construction is Gunebhyah paramagatah gunan na ativartante. The meaning is this: Mind, Understanding, and Nature (or individual disposition of man or animal or vegetable, etc) are all due to their own previous states. Nature in particular being the result of the desires of a past state of existence. Such being their origin, they too are due to the five entities named. As regards their functions, it is said that having reached to that which is Gunebhyah parama, i.e., Srotradikaryam swarupam, they do not transcend the gunas themselves; or in other words having become endued with the faculty or power of seizing particular attributes (such as scent, form, etc)., they actually seize or apprehend them.

203:2 In other words, the senses and the mind are nothing but the understanding displayed in a particular shape or form. The principal function of the mind is to cherish and discard impressions. The understanding is nischayatmika or engaged in arriving at certainty of conclusions.

203:3 Everything above the soles of, the feet and below the crown of the head, is, of course, the whole body or self or the person. Asmin kritye is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the commentator correctly explains the meaning.

203:4 Neniyate is as the commentator explains, an instance of karmakartari prayogah. Hence, the meaning is that both the attributes of form etc., and the senses with mind which apprehend those attributes, are the understanding itself, so that when the understanding is not, these also are not. The object of this verse is to establish the identity of the understanding with the senses, the mind, and the attribute with the senses and the mind apprehend. Both the vernacular versions are inaccurate.

204:1 The three attributes of Rajas, Tamas, and Sattwa do not spring front any different thing but from their own counterparts existing in a previous state of existence or life. They arise from their respective states as they existed with the Chitta or understanding in a previous life. Hence Chitta, and the objects of the senses and the senses also arising from it, are all affected by these three Gunas.

204:2 The last word in the first line is not prabodhita but aprabodhita.

12.240.1

व्यास उवाच
मनः प्रसृजते भावं बुद्धिरध्यवसायिनी
हृदयं प्रियाप्रिये वेद त्रिविधा कर्मचोदना

12.240.2

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः
मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः

12.240.3

बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनोऽऽत्मिका
यदा विकुरुते भावं तदा भवति सा मनः

12.240.4

इन्द्रियाणां पृथग्भावाद्बुद्धिर्विक्रियते ह्यणु
शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते

12.240.5

पश्यन्ती भवते दृष्टी रसती रसनं भवेत्
जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक्

12.240.6

इन्द्रियाणीति तान्याहुस्तेष्वदृश्याधितिष्ठति
तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते

12.240.7

कदाचिल्लभते प्रीतिं कदाचिदपि शोचते
न सुखेन न दुःखेन कदाचिदिह युज्यते

12.240.8

सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते
सरितां सागरो भर्ता महावेलामिवोर्मिमान्

12.240.9

यदा प्रार्थयते किंचित्तदा भवति सा मनः
अधिष्ठानानि वै बुद्ध्या पृथगेतानि संस्मरेत्
इन्द्रियाण्येव मेध्यानि विजेतव्यानि कृत्स्नशः

12.240.10

सर्वाण्येवानुपूर्व्येण यद्यन्नानुविधीयते
अविभागगता बुद्धिर्भावे मनसि वर्तते
प्रवर्तमानं तु रजः सत्त्वमप्यनुवर्तते

12.240.11

ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु
अन्वर्थाः संप्रवर्तन्ते रथनेमिमरा इव

12.240.12

प्रदीपार्थं नरः कुर्यादिन्द्रियैर्बुद्धिसत्तमैः
निश्चरद्भिर्यथायोगमुदासीनैर्यदृच्छया

12.240.13

एवंस्वभावमेवेदमिति विद्वान्न मुह्यति
अशोचन्नप्रहृष्यंश्च नित्यं विगतमत्सरः

12.240.14

न ह्यात्मा शक्यते द्रष्टुमिन्द्रियैः कामगोचरैः
प्रवर्तमानैरनये दुर्धरैरकृतात्मभिः

12.240.15

तेषां तु मनसा रश्मीन्यदा सम्यङ्नियच्छति
तदा प्रकाशते ह्यात्मा घटे दीप इव ज्वलन्
सर्वेषामेव भूतानां तमस्यपगते यथा

12.240.16

यथा वारिचरः पक्षी न लिप्यति जले चरन्
एवमेव कृतप्रज्ञो न दोषैर्विषयांश्चरन्
असज्जमानः सर्वेषु न कथंचन लिप्यते

12.240.17

त्यक्त्वा पूर्वकृतं कर्म रतिर्यस्य सदात्मनि
सर्वभूतात्मभूतस्य गुणमार्गेष्वसज्जतः

12.240.18

सत्त्वमात्मा प्रसवति गुणान्वापि कदा च न
न गुणा विदुरात्मानं गुणान्वेद स सर्वदा

12.240.19

परिद्रष्टा गुणानां स स्रष्टा चैव यथातथम्
सत्त्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः

12.240.20

सृजते तु गुणानेक एको न सृजते गुणान्
पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा

12.240.21

यथा मत्स्योऽद्भिरन्यः सन्संप्रयुक्तौ तथैव तौ
मशकोदुम्बरौ चापि संप्रयुक्तौ यथा सह

12.240.22

इषीका वा यथा मुञ्जे पृथक्च सह चैव च
तथैव सहितावेतावन्योन्यस्मिन्प्रतिष्ठितौ

Translation — Kisari Mohan Ganguli

"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects or existent things). The Understanding settles which is which. The heart discriminates which is agreeable and which is disagreeable. These are the three forces that impel to acts. The objects of the senses are superior to the senses. The mind is superior to those objects. The understanding is superior to mind. The Soul is regarded as superior to Understanding. (As regards the ordinary purposes of man) the Understanding is his Soul. When the understanding, of its own motion, forms ideas (of objects) within itself, it then comes to be called Mind. 3 In consequence of the senses being different from one another (both in respect of their objects and the manner of their operation), the Understanding (which is one and the same) present different aspect in consequence

of its different modifications. When it hears, it becomes the organ of hearing, and when it touches, it becomes the organ of touch. Similarly, when it sees, it becomes the organ of vision, and when it tastes, it becomes the organ of taste, and when it smells, it becomes the organ of scent. It is the Understanding that appears under different guises (for different functions) by modification. It is the modifications of the Understanding that are called the senses. Over them is placed as their presiding chief (or overseer) the invisible Soul. Residing in the body, the Understanding exists in the three states (of Sattwa, Rajas, and, Tamas). Sometimes it obtains cheerfulness, sometimes it gives way to grief; and sometimes its condition becomes such that it is united with neither cheerfulness nor grief. The Understanding, however, whose chief function (as already said) is to create entities, transcends those three states even as the ocean, that lord of rivers, prevails against the mighty currents of the rivers that fall into it. 1 When the Understanding desires for anything, it comes to be called by the name of Mind. The senses again, though (apparently different) should all be taken as included within the Understanding. The senses, which are engaged in bearing impressions of form, scent etc., should all be subdued. 2 When a particular sense becomes subservient to the Understanding, the latter though in reality not different (from that sense), enters the Mind in the form of existent things. Even this is what happens with the senses one after another (separately and not simultaneously) with reference to the ideas that are said to be apprehended by them. 3 All the three states that exist (viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind, Understanding, and Consciousness) and like the spokes of a car-wheel acting in consequence of their attachment to the circumference of the wheel, they follow the different objects (that exist in Mind, Understanding, and Consciousness). 4 The mind must make a lamp

of the senses for dispelling the darkness that shuts out the knowledge of the Supreme Soul. This knowledge that is acquired by Yogins with the aid of all especial agency of Yoga, is acquired without any especial efforts by men that abstain from worldly objects. 1 The universe is of this nature (viz., it is only a creation of the understanding). The man of knowledge, therefore, is never stupefied (by attachment to things of this world). Such a man never grieves, never rejoices, and is free from envy (at seeing another possessing a larger share of earthly objects). The Soul is incapable of being seen with the aid of the senses whose nature is to wander among all (earthly) objects of desire. Even righteous men, whose senses are pure, fail to behold the soul with their aid, what then should be said of the vicious whose senses are impure? When, however, a person, with the aid of his mind, tightly holds their reins, it is then that his Soul discovers itself like an object (unseen in darkness) appearing to the view in consequence of the light of a lamp. Indeed, as all things become visible when the darkness that envelopes them is dispelled, even the soul becomes visible when the darkness that covers it is removed. 2 As an aquatic fowl, though moving on the water, is never drenched by that element, after the same manner the Yogin of freed soul is never soiled by the imperfections of the three attributes (of Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by even enjoying all earthly objects without being attached to any of them, is never soiled by faults of any kind that arise in the case of others from such enjoyment. He who avoids acts after having done them duly, 3 and takes delight in the one really existent entity, viz., the Soul, who has constituted himself the soul of all created beings, and who succeeds in keeping himself aloof from the three attributes, obtains an understanding and senses that are created by the Soul. The qualities are incapable of apprehending the Soul. The Soul, however, apprehends them always. The Soul is the witness that beholds the qualities and duly calls them up into being. Behold, this is the difference between the understanding and the Soul both of which are exceedingly subtile. One of them creates the qualities. The other never creates them. Though they are different from each other by nature, yet they are always united. The fish living in the water is different from the element in which it lives. But as the fish and the water forming its home are always united, after the same manner Sattwa and Kshetrajna exists in a state of union. The gnat born within a rotten fig is really not the fig but different

from it. Nevertheless, as the gnat and the fig are seen to be united with each other, even so are Sattwa and Kshetrajna. As the blade in a clump of grass, though distinct from the clump, nevertheless exists in a state of union with it, even so these two, though different from each other, each existing in its own self, are to be seen in a state of constant union.'"

204:3 In the original, the word atman is used in various senses. Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul, sometimes for essence or the principal portion of anything, sometimes for one's own self, and sometimes even for the person or body. It is not difficult to distinguish in which sense the word is used in what place.

205:1 Vela is tide or current. The Understanding, although it exists with the three states of Sattwa, Rajas, and Tamas, can yet transcend them by Yoga. The ordinary and extraordinary states of the understanding are spoken of in this verse.

205:2 The Bengal texts make this a verse of one line. In the Bombay text, verse 9 is made a triplet, so that this line is included in it. Medhyani is explained as medha, rupadi jnanam, tatra tani.

205:3 If I have understood this verse correctly, the theory of perception laid down is a sort of idealism which has not, perhaps, its counterpart in European metaphysics. The senses are first said to be only modifications of the understanding. The mind also is only a modification of the same. A particular sense, say the eye, becomes subservient to the understanding at a particular moment. As soon as this happens, the understanding, though in reality it is only the eye, becomes united with the eye, and entering the mind raises an image there, the consequence of which is that that image is said to be seen. External world there is, of course, as independent of mind and understanding. That which is called a tree is only an idea or image created in the mind by the understanding with the aid of the sense of vision.

205:4 The speaker here combats the theory that the qualities of Sattwa, Rajas, and Tamas inhere to the objects themselves of the senses. His own view is that they inhere to the Mind, the Understanding, and Consciousness. The qualities may be seen to exist with objects, but in reality they follow objects in consequence of their permanent connection with the mind, the understanding, and consciousness which have agency in the production of objects. The commentator cites the instance of a wife's beautiful and symmetrical limbs. These excite pleasure in the husband, envy in a co-wife, and desire (mixed with pain at its not being gratified) in a weak-hearted gazer. All the while the limbs remain unchanged. Then again, the husband is not always pleased with them, nor is the co-wife always filled with envy at their sight, nor is the gazer always agitated. Like the spokes of a wheel which are attached to the circumference and which move with circumference, the qualities of Sattwa, etc., attached to the mind, understanding and consciousness, move along with them, i.e., follow those objects in the production of which the mind, etc., are causes.

206:1 This version of verse is offered tentatively. I give the substance without following the exact order of the original. Compare this verse with 42 of section 194 ante.

206:2 As soon as the darkness of the understanding is dispelled and true knowledge succeeds, the Soul becomes visible.

206:3 i.e., who adopts the Sannyasa or the last mode of life after having duly gone through the preceding modes.

12.241.1

व्यास उवाच
सृजते तु गुणान्सत्त्वं क्षेत्रज्ञस्त्वनुतिष्ठति
गुणान्विक्रियतः सर्वानुदासीनवदीश्वरः

12.241.2

स्वभावयुक्तं तत्सर्वं यदिमान्सृजते गुणान्
ऊर्णनाभिर्यथा सूत्रं सृजते तन्तुवद्गुणान्

12.241.3

प्रध्वस्ता न निवर्तन्ते प्रवृत्तिर्नोपलभ्यते
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे

12.241.4

उभयं संप्रधार्यैतदध्यवस्येद्यथामति
अनेनैव विधानेन भवेद्गर्भशयो महान्

12.241.5

अनादिनिधनं नित्यमासाद्य विचरेन्नरः
अक्रुध्यन्नप्रहृष्यंश्च नित्यं विगतमत्सरः

12.241.6

इत्येवं हृदयग्रन्थिं बुद्धिचिन्तामयं दृढम्
अतीत्य सुखमासीत अशोचंश्छिन्नसंशयः

12.241.7

तप्येयुः प्रच्युताः पृथ्व्या यथा पूर्णां नदीं नराः
अवगाढा ह्यविद्वांसो विद्धि लोकमिमं तथा

12.241.8

न तु ताम्यति वै विद्वान्स्थले चरति तत्त्ववित्
एवं यो विन्दतेऽऽत्मानं केवलं ज्ञानमात्मनः

12.241.9

एवं बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्
समवेक्ष्य शनैः सम्यग्लभते शममुत्तमम्

12.241.10

एतद्वै जन्मसामर्थ्यं ब्राह्मणस्य विशेषतः
आत्मज्ञानं शमश्चैव पर्याप्तं तत्परायणम्

12.241.11

एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम्
विज्ञायैतद्विमुच्यन्ते कृतकृत्या मनीषिणः

12.241.12

न भवति विदुषां महद्भयं; यदविदुषां सुमहद्भयं भवेत्
न हि गतिरधिकास्ति कस्यचि;द्भवति हि या विदुषः सनातनी

12.241.13

लोकमातुरमसूयते जन;स्तत्तदेव च निरीक्ष्य शोचते
तत्र पश्य कुशलानशोचतो; ये विदुस्तदुभयं कृताकृतम्

12.241.14

यत्करोत्यनभिसंधिपूर्वकं; तच्च निर्णुदति यत्पुरा कृतम्
न प्रियं तदुभयं न चाप्रियं; तस्य तज्जनयतीह कुर्वतः

Translation — Kisari Mohan Ganguli

"Vyasa said, 'The objects by which one is surrounded are created by the understanding. The Soul, without being connected with them, stands aloof, presiding over them. It is the understanding that creates all objects. The three primary qualities are continually being transformed (for the production of objects). The Kshetrajna or Soul, endued with puissance, presides, over them all, without, however, mingling with them. 1 The objects which the understanding creates partake of its own nature. Indeed, as the spider creates threads (which partakes of its own material substance), the objects created by the understanding partake of the nature of the understanding. Some maintain that the qualities, when driven away by Yoga or knowledge, do not cease to exist. They say this because when once gone, the indications only of their return are not perceptible. (But that is no evidence of their actual destruction). Others say that when dispelled by knowledge, they are at once destroyed never to return. 2 Reflecting upon these two opinions properly, one should strive one's best according to the way one thinks proper. It is by this way that one should attain to eminence and take refuge in one's own Soul alone. 3 The Soul is without beginning and without end. Comprehending his Soul properly man should move and act, without giving way to wrath, without indulging in joy, and always free from envy. Cutting by this means the knot that is in one's heart, the knot whose existence is due to the operation of the faculties of the understanding, which is hard (to open or cut), but which nevertheless is capable of being destroyed by knowledge, one should live happily, without giving way to grief (for anything that happens), and with one's doubts dispelled. Know that they who mingle in the affairs of this world are as distressed in body and mind as persons ignorant of the art of swimming

when they slip from the land and fall into a large and deep river. The man of learning, however, being conversant with the truth, is never distressed, for he feels like one walking over solid land. Indeed, he who apprehends his Soul to be such, viz., as presenting only the character of Chit which has knowledge alone for its indication, is never distressed. Indeed, a person, by thus comprehending the origin and end of all creatures, and by thus apprehending their inequalities or distinctions, succeeds in attaining to high felicity. This knowledge is the possession of a Brahmana in especial by virtue of his birth. Knowledge of the Soul, and felicity like that which has been adverted to, are each fully sufficient to lead to emancipation. 1 By acquiring such knowledge one really becomes learned. What else is the indication of a person of knowledge? Having acquired such knowledge, they that are wise among men regard themselves crowned with success and become emancipated. 2 Those things that become sources of fear unto men destitute of knowledge do not become sources of fear unto those that are endued with knowledge. There is no end higher than the eternal end which is obtained by a person possessed of knowledge. One beholds with aversion all earthly objects of enjoyment which are, of course, fraught with faults of every kind. Another, beholding others betake themselves with pleasure to such objects, is filled with sorrow. As regards this matter, however, they that are conversant with both objects, behold, viz., that which is fictitious and that which is not so, never indulge in sorrow and are truly happy. 3 That which a man does without expectation of fruits destroys his acts of a former life. The acts, however, of such a person both of this and his previous life cannot lead to Emancipation. On the other hand, such destruction of former acts and such acts of this life cannot lead to what is disagreeable (viz., hell), even if the man of wisdom engages in acts.'" 4

207:1 Gunan in the first line means Vishayan, in the second line it means Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding creates objects has been explained in previous sections.

207:2 Na nivartante is explained by the commentator as na ghatadivat nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying that according to this theory niranvayanasa eva gunanam, or, in other words, that the Gunas are not so destroyed by knowledge that they do not return.

207:3 According to the speaker then, there is not much practical difference between the two opinions here adverted to, and one's course of conduct will not be much affected by either of the theories that one may, after reflection, adopt.

208:1 Janmasamartham is explained as certain to be acquired by virtue of birth or of the practice of the duties laid down for one's own order. Parayanam is moksha-prapakam.

208:2 The Bengal reading buddhah is preferable to the Bombay reading Suddhah which would be pleonastic in view of what follows in the second line.

208:3 Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam kritakritam is as the commentator explains, sokasokarupam or aropitam and anaropitam.

208:4 Many of the verses of this and the previous section correspond with those of section 194 ante. Many verbal changes, however, are noticeable. In consequences of those changes, the meaning sometimes becomes lightly and sometimes materially different.

12.242.1

शुक उवाच
यस्माद्धर्मात्परो धर्मो विद्यते नेह कश्चन
यो विशिष्टश्च धर्मेभ्यस्तं भवान्प्रब्रवीतु मे

12.242.2

व्यास उवाच
धर्मं ते संप्रवक्ष्यामि पुराणमृषिसंस्तुतम्
विशिष्टं सर्वधर्मेभ्यस्तमिहैकमनाः शृणु

12.242.3

इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य यत्नतः
सर्वतो निष्पतिष्णूनि पिता बालानिवात्मजान्

12.242.4

मनसश्चेन्द्रियाणां च ह्यैकाग्र्यं परमं तपः
तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते

12.242.5

तानि सर्वाणि संधाय मनःषष्ठानि मेधया
आत्मतृप्त इवासीत बहु चिन्त्यमचिन्तयन्

12.242.6

गोचरेभ्यो निवृत्तानि यदा स्थास्यन्ति वेश्मनि
तदा त्वमात्मनात्मानं परं द्रक्ष्यसि शाश्वतम्

12.242.7

सर्वात्मानं महात्मानं विधूममिव पावकम्
तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः

12.242.8

यथा पुष्पफलोपेतो बहुशाखो महाद्रुमः
आत्मनो नाभिजानीते क्व मे पुष्पं क्व मे फलम्

12.242.9

एवमात्मा न जानीते क्व गमिष्ये कुतो न्वहम्
अन्यो ह्यत्रान्तरात्मास्ति यः सर्वमनुपश्यति

12.242.10

ज्ञानदीपेन दीप्तेन पश्यत्यात्मानमात्मना
दृष्ट्वा त्वमात्मनात्मानं निरात्मा भव सर्ववित्

12.242.11

विमुक्तः सर्वपापेभ्यो मुक्तत्वच इवोरगः
परां बुद्धिमवाप्येह विपाप्मा विगतज्वरः

12.242.12

सर्वतःस्रोतसं घोरां नदीं लोकप्रवाहिनीम्
पञ्चेन्द्रियग्राहवतीं मनःसंकल्परोधसम्

12.242.13

लोभमोहतृणच्छन्नां कामक्रोधसरीसृपाम्
सत्यतीर्थानृतक्षोभां क्रोधपङ्कां सरिद्वराम्

12.242.14

अव्यक्तप्रभवां शीघ्रां दुस्तरामकृतात्मभिः
प्रतरस्व नदीं बुद्ध्या कामग्राहसमाकुलाम्

12.242.15

संसारसागरगमां योनिपातालदुस्तराम्
आत्मजन्मोद्भवां तात जिह्वावर्तां दुरासदाम्

12.242.16

यां तरन्ति कृतप्रज्ञा धृतिमन्तो मनीषिणः
तां तीर्णः सर्वतोमुक्तो विपूतात्मात्मविच्छुचिः

12.242.17

उत्तमां बुद्धिमास्थाय ब्रह्मभूयं गमिष्यसि
संतीर्णः सर्वसंक्लेशान्प्रसन्नात्मा विकल्मषः

12.242.18

भूमिष्ठानीव भूतानि पर्वतस्थो निशामय
अक्रुध्यन्नप्रहृष्यंश्च ननृशंसमतिस्तथा
ततो द्रक्ष्यसि भूतानां सर्वेषां प्रभवाप्ययौ

12.242.19

एवं वै सर्वधर्मेभ्यो विशिष्टं मेनिरे बुधाः
धर्मं धर्मभृतां श्रेष्ठ मुनयस्तत्त्वदर्शिनः

12.242.20

आत्मनोऽव्ययिनो ज्ञात्वा इदं पुत्रानुशासनम्
प्रयताय प्रवक्तव्यं हितायानुगताय च

12.242.21

आत्मज्ञानमिदं गुह्यं सर्वगुह्यतमं महत्
अब्रुवं यदहं तात आत्मसाक्षिकमञ्जसा

12.242.22

नैव स्त्री न पुमानेतन्नैव चेदं नपुंसकम्
अदुःखमसुखं ब्रह्म भूतभव्यभवात्मकम्

12.242.23

नैतज्ज्ञात्वा पुमान्स्त्री वा पुनर्भवमवाप्नुयात्
अभवप्रतिपत्त्यर्थमेतद्वर्त्म विधीयते

12.242.24

यथा मतानि सर्वाणि न चैतानि यथा तथा
कथितानि मया पुत्र भवन्ति न भवन्ति च

12.242.25

तत्प्रीतियुक्तेन गुणान्वितेन; पुत्रेण सत्पुत्रगुणान्वितेन
पृष्टो हीदं प्रीतिमता हितार्थं; ब्रूयात्सुतस्येह यदुक्तमेतत्

Translation — Kisari Mohan Ganguli

"Suka said, 'Let thy reverence tell me of that which is the foremost of all duties, indeed, of that duty above which no higher one exists in this world.'

"Vyasa said, 'I shall now tell thee of duties having a very ancient origin and laid down by the Rishis, duties that are distinguished above all others.

[paragraph continues] Listen to me with undivided attention. The senses that are maddening should carefully be restrained by the understanding like a sire restraining his own inexperienced children liable to fall into diverse evil habits. The withdrawal of the mind and the senses from all unworthy objects and their due concentration (upon worthy objects) is the highest penance. That is the foremost of all duties. Indeed, that is said to be the highest duty. Directing, by the aid of the understanding, the senses having the mind for their sixth, and without, indeed, thinking of worldly objects which have the virtue of inspiring innumerable kinds of thought, one should live contented with one's own self. When the senses and the mind, withdrawn from the pastures among which they usually run loose, come back for residing in their proper abode, it is then that thou wilt behold in thy own self the Eternal and Supreme Soul. 1 Those high-souled Brahmanas that are possessed of wisdom succeed in beholding that Supreme and Universal Soul which is like unto a blazing fire in effulgence. As a large tree endued with numerous branches and possessed of many flowers and fruits does not know in which part it has flowers and in which it has fruits, after the same manner the Soul as modified by birth and other attributes, does not know whence it has come and whither it is to go. There is, however, an inner Soul, which beholds (knows) everything. 2 One sees the Soul oneself with the aid of the lighted lamp of knowledge. Beholding, therefore, thyself with thy own self, cease to regard thy body as thyself and attain thou to omniscience. Cleansed of all sins, like unto a snake that has cast off its slough, one attains to high intelligence here and becomes free from every anxiety and the obligation of acquiring a new body (in a subsequent birth). Its current spreading in diverse directions, frightful is this river of life bearing the world onward in its course. The five senses are its crocodiles. The mind and its purposes are the shores. Cupidity and stupefaction of judgment are the grass and straw that float on it, covering its bosom. Lust and wrath are the fierce reptiles that live in it. Truth forms the tirtha by its miry banks. Falsehood forms its surges, anger its mire. Taking its rise from the Unmanifest, rapid is its current, and incapable of being crossed by persons of uncleansed souls. Do thou, with the aid of the understanding cross that river having desires for its alligators. The world and its concerns constitute the ocean towards which that river runs. Genus and species constitute its unfathomable depth that none can understand. One's birth, O child, is the source from which that stream takes its rise. Speech constitutes its eddies. Difficult to cross, only men of learning and

wisdom and understanding succeed in crossing it. Crossing it, thou wilt succeed in freeing thyself from every attachment, acquiring a tranquil heart, knowing the Soul, and becoming pure in every respect. Relying them on a purged and elevated understanding, thou wilt succeed in becoming Brahma's self. Having dissociated thyself from every worldly attachment, having acquired a purified Soul and transcending every kind of sin, look thou upon the world like a person looking from the mountain top upon creatures creeping below on the earth's surface. Without giving way to wrath or joy, and without forming any cruel wish, thou wilt succeed in beholding the origin and the destruction of all created objects. They that are endued with wisdom regard such an act to be the foremost of all things. Indeed, this act of crossing the river of life is regarded by the foremost of righteous persons, by ascetics conversant with the truth, to be the highest of all acts that one can accomplish. This knowledge of the all-pervading Soul is intended to be imparted to one's son. It should be inculcated unto one that is of restrained senses, that is honest in behaviour, and that is docile or submissive. This knowledge of the Soul, of which I have just now spoken to thee, O child, and the evidence of whose truth is furnished by the Soul itself, is a mystery,--indeed, the greatest of all mysteries, and the very highest knowledge that one can attain. Brahma hath no sex,--male, female, or neuter. It is neither sorrow nor happiness. It hath for its essence the past, the future, and the present. Whatever one's sex, male or female, the person that attains to the knowledge of Brahma hath never to undergo rebirth. This duty (of Yoga) hath been inculcated for attaining to exemption from rebirth. 1 These words that I have used for answering thy question lead to Emancipation in the same way as the diverse other opinions advanced by diverse other sages that have treated of this subject. I have expounded the topic to thee after the manner in which it should be expounded. Those opinions sometimes become productive of fruit and sometimes not. (The words, however, that I have used are of a different kind, for these are sure to lead to success). 2 For this reason, O good child, a preceptor, when asked by a contented, meritorious, and self-restrained son or disciple, should, with a delighted heart, inculcate, according to their true import, these instructions that I have inculcated for the benefit of thee, my son!'"

209:1 Gocharaebhyah, literally, pastures, is used here to signify all external and internal objects upon which the senses and the mind are employed. Their proper home or abode is said to be Brahma.

209:2 The absence of anything like precision in the language employed in such verses frequently causes confusion. The word atma as used in the first line is very indefinite. The commentator thinks it implies achetanabuddhi, i.e., the perishable understanding. I prefer, however, to take it as employed in the sense of Chit as modified by birth. It conies, I think, to the same thing in the end. The 'inner Soul' is, perhaps, the Soul or Chit as unmodified by birth and attributes.

210:1 Abhavapratipattyartham is explained by the commentator as 'for the attainment of the unborn or the soul.'

210:2 The commentator explains the first line thus: yatha sarvani matani tatha etani vachansi me. He takes the words: yatha tatha kathitani maya as implying that 'I have treated of the topic yathatathyena.'

12.243.1

व्यास उवाच
गन्धान्रसान्नानुरुन्ध्यात्सुखं वा; नालंकारांश्चाप्नुयात्तस्य तस्य
मानं च कीर्तिं च यशश्च नेच्छे;त्स वै प्रचारः पश्यतो ब्राह्मणस्य

12.243.2

सर्वान्वेदानधीयीत शुश्रूषुर्ब्रह्मचर्यवान्
ऋचो यजूंषि सामानि न तेन न स ब्राह्मणः

12.243.3

ज्ञातिवत्सर्वभूतानां सर्ववित्सर्ववेदवित्
नाकामो म्रियते जातु न तेन न च ब्राह्मणः

12.243.4

इष्टीश्च विविधाः प्राप्य क्रतूंश्चैवाप्तदक्षिणान्
नैव प्राप्नोति ब्राह्मण्यमभिध्यानात्कथंचन

12.243.5

यदा चायं न बिभेति यदा चास्मान्न बिभ्यति
यदा नेच्छति न द्वेष्टि ब्रह्म संपद्यते तदा

12.243.6

यदा न कुरुते भावं सर्वभूतेषु पापकम्
कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा

12.243.7

कामबन्धनमेवैकं नान्यदस्तीह बन्धनम्
कामबन्धनमुक्तो हि ब्रह्मभूयाय कल्पते

12.243.8

कामतो मुच्यमानस्तु धूम्राभ्रादिव चन्द्रमाः
विरजाः कालमाकाङ्क्षन्धीरो धैर्येण वर्तते

12.243.9

आपूर्यमाणमचलप्रतिष्ठं; समुद्रमापः प्रविशन्ति यद्वत्
स कामकान्तो न तु कामकामः; स वै लोकात्स्वर्गमुपैति देही

12.243.10

वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः
दमस्योपनिषद्दानं दानस्योपनिषत्तपः

12.243.11

तपसोपनिषत्त्यागस्त्यागस्योपनिषत्सुखम्
सुखस्योपनिषत्स्वर्गः स्वर्गस्योपनिषच्छमः

12.243.12

क्लेदनं शोकमनसोः संतापं तृष्णया सह
सत्त्वमिच्छसि संतोषाच्छान्तिलक्षणमुत्तमम्

12.243.13

विशोको निर्ममः शान्तः प्रसन्नात्मात्मवित्तमः
षड्भिर्लक्षणवानेतैः समग्रः पुनरेष्यति

12.243.14

षड्भिः सत्त्वगुणोपेतैः प्राज्ञैरधिकमन्त्रिभिः
ये विदुः प्रेत्य चात्मानमिहस्थांस्तांस्तथा विदुः

12.243.15

अकृत्रिममसंहार्यं प्राकृतं निरुपस्कृतम्
अध्यात्मं सुकृतप्रज्ञः सुखमव्ययमश्नुते

12.243.16

निष्प्रचारं मनः कृत्वा प्रतिष्ठाप्य च सर्वतः
यामयं लभते तुष्टिं सा न शक्यमतोऽन्यथा

12.243.17

येन तृप्यत्यभुञ्जानो येन तुष्यत्यवित्तवान्
येनास्नेहो बलं धत्ते यस्तं वेद स वेदवित्

12.243.18

संगोप्य ह्यात्मनो द्वाराण्यपिधाय विचिन्तयन्
यो ह्यास्ते ब्राह्मणः शिष्टः स आत्मरतिरुच्यते

12.243.19

समाहितं परे तत्त्वे क्षीणकाममवस्थितम्
सर्वतः सुखमन्वेति वपुश्चान्द्रमसं यथा

12.243.20

सविशेषाणि भूतानि गुणांश्चाभजतो मुनेः
सुखेनापोह्यते दुःखं भास्करेण तमो यथा

12.243.21

तमतिक्रान्तकर्माणमतिक्रान्तगुणक्षयम्
ब्राह्मणं विषयाश्लिष्टं जरामृत्यू न विन्दतः

12.243.22

स यदा सर्वतो मुक्तः समः पर्यवतिष्ठते
इन्द्रियाणीन्द्रियार्थांश्च शरीरस्थोऽतिवर्तते

12.243.23

कारणं परमं प्राप्य अतिक्रान्तस्य कार्यताम्
पुनरावर्तनं नास्ति संप्राप्तस्य परात्परम्

Translation — Kisari Mohan Ganguli

"Vyasa said, 'One should not show any affection for scents and tastes and

other kinds of enjoyment. Nor should one accept ornaments and other articles contributing to the enjoyment of the senses of scent and taste. One should not covet honour and achievements and fame. Even this is the behaviour of a Brahmana possessed of vision. 1 He that hath studied all the Vedas, having waited dutifully on his preceptor and observed the vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is not a regenerate person. 2 One that behaves towards all creatures as if one is their kinsman, and one that is acquainted with Brahma, is said to be conversant with all the Vedas. One that is divested of desire (being contented with knowledge of the Soul), never dies. It is by such a behaviour and such a frame of mind that one becomes a truly regenerate person. 3 Having performed only various kinds of religious rites and diverse sacrifices completed with gift of Dakshina, one does not acquire the status of a Brahmana if he is devoid of compassion and hath not given up desire. 4 When one ceases to fear all creatures and when all creatures cease to fear one, when one never desires for anything nor cherishes aversion for anything, then he is said to attain to the status of Brahma. When one abstains from injuring all creatures in thought, speech, and act, then he is said to acquire the status of Brahma. There is only one kind of bondage in this world, viz., the bondage of desire, and no other. One that is freed from the bondage of desire attains to the status of Brahma. Freed from desire like the Moon emerged from murky clouds, the man of wisdom, purged of all stains, lives in patient expectation of his time. That person into whose mind all sorts of desire enter like diverse streams falling into the ocean without being able to enhance its limits by their discharge, succeeds in obtaining tranquillity, but not he who cherishes desire for all earthly objects. Such a person becomes happy in consequence of the fruition of all his wishes, and not he who cherishes desire for earthly objects. The latter, even if he attains to heaven, has to fall away from it. 5 The Vedas have truth for their recondite object. Truth hath the subjugation of the senses for its recondite object. The subjugation of the senses hath charity for its recondite object. Charity hath penance for its recondite object. Penance hath renunciation for its recondite object. Renunciation hath happiness for its recondite object. Happiness hath heaven for its recondite object. Heaven hath tranquillity for its recondite object. 6 For the sake of contentment

thou shouldst wish to obtain a serene understanding which is a precious possession, being indicative of Emancipation, and which, scorching grief and all purposes or doubts together with thirst, destroys them completely in the end. 1 One possessed of those six attributes, viz., contentment, grieflessness, freedom from attachment, peacefulness, cheerfulness, and freedom from envy, is sure to become full or complete. 2 They that, transcending all consciousness of body, know the Soul which resides within the body and which is understood by only persons of wisdom with the aid of the six entities (already mentioned, viz., the Vedas and truth, etc.) when endowed with only the attribute of Sattwa, and with the aid also of the other three (viz., instruction, meditation and Yoga), succeed in attaining to Emancipation. 3 The man of wisdom, by understanding the Soul which presides within the body, which is divested of the attributes of birth and death, which exists in its own nature, which being uninvested with attributes requires no act of purification, and which is identical with Brahma, enjoys beatitude that knows no termination. The gratification that the man of wisdom obtains by restraining his mind from wandering in all directions and fixing it wholly on the Soul is such that its like cannot be attained by one through any other means. He is said to be truly conversant with the Vedas who is conversant with that which gratifies one whose stomach is empty, which pleases one who is indigent, and which invigorates one whose limbs are dry. Suspending his senses that have been duly restrained from unworthy indulgence, he who lives engaged in Yoga meditation, is said to be a Brahmana. Such a person is said to be distinguished above others. Such a person is said to derive his joys from the Soul. With reference to one who lives after having weakened desire and devoting himself to the highest topic of existence, it should be said that his happiness is continuously enhanced like the lunar disc (in the lighted fortnight). 4 Like the

[paragraph continues] Sun dispelling darkness, felicity dispels the sorrows of that Yogin who transcends both the gross and the subtile elements, as also Mahat and the Unmanifest. 1 Decrepitude and death cannot assail that Brahmana who has got beyond the sphere of acts, who has transcended the destruction of the Gunas themselves, and who is no longer attached to worldly objects. 2 Indeed, when the Yogin, freed from everything, lives in a state transcending both attachment and aversion, he is said to transcend even in this life his senses and all their objects. That Yogin, who having transcended Prakriti attains to the Highest Cause, becomes freed from the obligation of a return to the world in consequence of his having attained to that which is the highest.'" 3

211:1 The commentator explains that tasya tasya has reference to gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

211:2 i.e., one that only knows the Vedas and has observed the vow of Brahmacharya is not a superior Brahmana. To become so requires something more.

211:3 I follow the commentator closely in rendering this verse. Sarvavit is taken in the sense of Brahmavit. Akamah is one contented with knowledge of Self. Such a man, the Srutis declare, never dies or perishes. The two negatives in the last clause nullify each other. The Burdwan translator, with the gloss before him, for he cites copiously from it, misunderstands the negatives. K.P. Singha is correct.

211:4 Avidhanat is explained as dayanaishkainyayorananusaranat.

211:5 Kamakantah is explained as kamaih kantah, i.e., manoharah.

211:6 Heaven is Brahma invested with attributes. Tranquillity of soul is Brahma uninvested with attributes. Upanishat is explained as rahasyam. This 'render 'recondite object'. The sense of the verse is that each of the things mentioned is useless without that which comes next; and as tranquillity or Brahma uninvested with attributes is the ultimate end, the Vedas and truth, etc., are valuable only because they lead to tranquillity.

212:1 Both the Vernacular translators have rendered this verse wrongly. In the first place, ichcchasi is equivalent to ichccheta. Santoshat is 'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained as sankalpa or samsaya. The grammatical order is sokamanasoh santapya kledanam. The commentator adds santapamiti namulantam, i.e., formed by the suffix namul.

212:2 Samagrah is literally 'full or complete,' implying that such a man becomes jnana-triptah. Only five attributes are mentioned in this verse but santosha mentioned in verse 13 should be taken to make up six.

212:3 Both the vernacular translators have rendered this verse incorrectly. In the first place shadbhih has reference to the six things mentioned in verse 11 and 12 above. These six again should be satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas. Unless freed from those two, even the six, of themselves, will not lead to knowledge of the Soul. Tribhih has reference to Sravana, manana, and nididhyasana. Ihastham is 'residing within the body.' Pretya implies transcending consciousness of body or jivati eva dehe dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple words, is this: transcending all consciousness of body they that succeed in knowing the Soul which resides within the body become emancipated. The first line of the verse simply points out how the Soul may be known.

212:4 Anweti is explained as vardhate.

213:1 The reading I adopt is saviseshani, and not aviseshani although the latter is not incorrect. In treatises on yoga, viseshah imply the gross elements and the eleven senses including the mind. Aviseshah imply the five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat and Avyakta or Prakriti. If aviseshani be taken, the reference to the subtile elements would imply that the grosser once have already been transcended.

213:2 Atikrantaguna-kshayam, i.e., one who has transcended disregards the very puissance that the destruction of the gunas is said to bring about.

213:3 Karyyatam is Prakriti which alone is active, Purusha being inactive. Paramam karanam is, of course, Brahma uninvested with attributes.

12.244.1

व्यास उवाच
द्वंद्वानि मोक्षजिज्ञासुरर्थधर्मावनुष्ठितः
वक्त्रा गुणवता शिष्यः श्राव्यः पूर्वमिदं महत्

12.244.2

आकाशं मारुतो ज्योतिरापः पृथ्वी च पञ्चमी
भावाभावौ च कालश्च सर्वभूतेषु पञ्चसु

12.244.3

अन्तरात्मकमाकाशं तन्मयं श्रोत्रमिन्द्रियम्
तस्य शब्दं गुणं विद्यान्मूर्तिशास्त्रविधानवित्

12.244.4

चरणं मारुतात्मेति प्राणापानौ च तन्मयौ
स्पर्शनं चेन्द्रियं विद्यात्तथा स्पर्शं च तन्मयम्

12.244.5

ततः पाकः प्रकाशश्च ज्योतिश्चक्षुश्च तन्मयम्
तस्य रूपं गुणं विद्यात्तमोऽन्ववसितात्मकम्

12.244.6

प्रक्लेदः क्षुद्रता स्नेह इत्यापो ह्युपदिश्यते
रसनं चेन्द्रियं जिह्वा रसश्चापां गुणो मतः

12.244.7

संघातः पार्थिवो धातुरस्थिदन्तनखानि च
श्मश्रु लोम च केशाश्च सिराः स्नायु च चर्म च

12.244.8

इन्द्रियं घ्राणसंज्ञानं नासिकेत्यभिधीयते
गन्धश्चैवेन्द्रियार्थोऽयं विज्ञेयः पृथिवीमयः

12.244.9

उत्तरेषु गुणाः सन्ति सर्वे सर्वेषु चोत्तराः
पञ्चानां भूतसंघानां संततिं मुनयो विदुः

12.244.10

मनो नवममेषां तु बुद्धिस्तु दशमी स्मृता
एकादशोऽन्तरात्मा च सर्वतः पर उच्यते

12.244.11

व्यवसायात्मिका बुद्धिर्मनो व्याकरणात्मकम्
कर्मानुमानाद्विज्ञेयः स जीवः क्षेत्रसंज्ञकः

12.244.12

एभिः कालाष्टमैर्भावैर्यः सर्वैः सर्वमन्वितम्
पश्यत्यकलुषं प्राज्ञः स मोहं नानुवर्तते

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation after having transcended all pairs of opposites and accomplished the concerns of both profit and religion, an accomplished preceptor should first recount all that has been said in the foregoing section, which is elaborate, on the topic of Adhyatma. 4 Space, wind, light, water and earth counted as the fifth, and bhava and abhava and time, exist in all living creatures having the five for their constituent ingredients. 5 Space is unoccupied interval. The organs of hearing consist of space. One conversant with the science of entities endued with form should know that space has sound for its attribute. The feet (that assist at locomotion) have wind for their essence. The vital breaths are made of wind. The sense of touch (skin) has wind for its essence, and touch is the attribute of wind. Heat, the digestive fire in the stomach, light that discovers all things, the warmth that is in the body, and eye counted as the fifth, are all of light which has form of diverse colours for its attribute. Liquefied discharges,

solubility, and all kinds of liquid matter are of water. Blood, marrow, and all else (in the body) that is cool, should be known to have water for their essence. The tongue is the sense of taste, and taste is regarded as the attribute of water. All solid substances are of earth, as also bones, teeth, nails, beard, the bristles on the body, hair, nerves, sinews, and skin. The nose is called the sense of scent. The object of that sense, viz., scent, should be known as the attribute of earth. Each subsequent element possesses the attribute or attributes of the preceding one besides its own. 1 In all living creatures again are the (three) supplementary entities (viz., avidya, kama, and karma). 2 The Rishis thus declared the five elements and the effects and attributes flowing from or belonging to them. The mind forms the ninth in the calculation, and the understanding is regarded as the tenth. The Soul, which is infinite, is called the eleventh. It is regarded as this all and as the highest. The mind has doubt for its essence. The understanding discriminates and causes certainty. The Soul (which, as already said, is infinite), becomes known as Jiva invested with body (or jivatman) through consequences derived from acts. 3 That man who looketh upon the entire assemblage of living creatures to be unstained, though endued with all these entities having time for their essence, has never to recur to acts affected by error.'" 4

213:4 Dwandwani is governed by anushthitah. Mahat here is elaborate. The speaker, having first discussed the subject elaborately, intends to speak of it in brief in this Section.

213:5 Panchasu is explained by the commentator as Panchatmakeshu. Hence, he properly points out that bhava and abhava and kala are included by the speaker within bhutas or primary elements. Bhava implies the four entities called karma, samanya, visesha and samavaya. By abhava is meant a negative state with respect to attributes not possessed by a thing. We cannot think of a thing without thinking of it as uninvested with certain attributes whatever other attributes it may possess.

214:1 Enlarged, the constructions of the original becomes thus: 'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

214:2 Uttarah imply the three entities known by the names of Avidya (Ignorance), Kama (desire), and Karma (acts). This part of the verse is skipped over by the vernacular translators.

214:3 i.e., the soul when invested with Avidya and desire becomes a living creature and engages in acts. It is through consequences then that are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

214:4 This is a very difficult verse and no wonder that both the vernacular versions are defective. K.P. Singha gives the substance, skipping over many of the words. The Burdwan translator, though citing largely from the gloss, misunderstands both verse and gloss completely. The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate. Sarvam here refers to pranijatam or the entire assemblage of living creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is taken by the commentator as equivalent to bhavanabhih. I prefer to take it in the sense of entity. He who looks upon these as akalusham, i.e., as unstained Chit (that is, he who has a knowledge of the Soul), becomes freed from samoham karma, i.e., succeeds in becoming nishkamah in consequence of his acquaintance with atmatattwa.

12.245.1

व्यास उवाच
शरीराद्विप्रमुक्तं हि सूक्ष्मभूतं शरीरिणम्
कर्मभिः परिपश्यन्ति शास्त्रोक्तैः शास्त्रचेतसः

12.245.2

यथा मरीच्यः सहिताश्चरन्ति; गच्छन्ति तिष्ठन्ति च दृश्यमानाः
देहैर्विमुक्ता विचरन्ति लोकां;स्तथैव सत्त्वान्यतिमानुषाणि

12.245.3

प्रतिरूपं यथैवाप्सु तापः सूर्यस्य लक्ष्यते
सत्त्ववांस्तु तथा सत्त्वं प्रतिरूपं प्रपश्यति

12.245.4

तानि सूक्ष्माणि सत्त्वस्था विमुक्तानि शरीरतः
स्वेन तत्त्वेन तत्त्वज्ञाः पश्यन्ति नियतेन्द्रियाः

12.245.5

स्वपतां जाग्रतां चैव सर्वेषामात्मचिन्तितम्
प्रधानद्वैधयुक्तानां जहतां कर्मजं रजः

12.245.6

यथाहनि तथा रात्रौ यथा रात्रौ तथाहनि
वशे तिष्ठति सत्त्वात्मा सततं योगयोगिनाम्

12.245.7

तेषां नित्यं सदानित्यो भूतात्मा सततं गुणैः
सप्तभिस्त्वन्वितः सूक्ष्मैश्चरिष्णुरजरामरः

12.245.8

मनोबुद्धिपराभूतः स्वदेहपरदेहवित्
स्वप्नेष्वपि भवत्येष विज्ञाता सुखदुःखयोः

12.245.9

तत्रापि लभते दुःखं तत्रापि लभते सुखम्
क्रोधलोभौ तु तत्रापि कृत्वा व्यसनमर्छति

12.245.10

प्रीणितश्चापि भवति महतोऽर्थानवाप्य च
करोति पुण्यं तत्रापि जाग्रन्निव च पश्यति

12.245.11

तमेवमतितेजोंशं भूतात्मानं हृदि स्थितम्
तमोरजोभ्यामाविष्टा नानुपश्यन्ति मूर्तिषु

12.245.12

शास्त्रयोगपरा भूत्वा स्वमात्मानं परीप्सवः
अनुच्छ्वासान्यमूर्तीनि यानि वज्रोपमान्यपि

12.245.13

पृथग्भूतेषु सृष्टेषु चतुर्ष्वाश्रमकर्मसु
समाधौ योगमेवैतच्छाण्डिल्यः शममब्रवीत्

12.245.14

विदित्वा सप्त सूक्ष्माणि षडङ्गं च महेश्वरम्
प्रधानविनियोगस्थः परं ब्रह्माधिगच्छति

Translation — Kisari Mohan Ganguli

"Vyasa said, 'Those that are conversant with the scriptures behold, with the aid of acts laid down in the scriptures, the Soul which is clothed in a subtile body and is exceedingly subtile and which is dissociated from the gross body

in which it resides. 1 As the rays of the Sun that course in dense masses through every part of the firmament are incapable of being seen by the naked eye though their existence is capable of being inferred by reason, after the same manner, existent beings freed from gross bodies and wandering in the universe are beyond the ken of human vision. 2 As the effulgent disc of the Sun is beheld in the water in a counter-image, after the same manner the Yogin beholds within gross bodies the existent self in its counter-image. 3 All those souls again that are encased in subtile forms after being freed from the gross bodies in which they resided, are perceptible to Yogins who have subjugated their senses and who are endued with knowledge of the soul. Indeed, aided by their own souls, Yogins behold those invisible beings. Whether asleep or awake, during the day as in the night, and during the night as in day time, they who apply themselves to Yoga after casting off all the creations of the understanding and the Rajas born of acts, as also the very puissance that Yoga begets, succeed in keeping their linga form under complete control. 4 The Jiva that dwells in such Yogins, always endued with the seven subtile entities (viz., Mahat, consciousness, and the five tanmatras of the five elemental entities), roves in all regions of bliss, freed from decrepitude and death. I say 'always', and 'freed from death' only in accordance with the common form of speech, for in reality, that linga form is terminable. 5 That man, however, who (without having been able to transcend them) is under the influence of his mind and understanding, discriminates, even in his dreams, his own body from that of another and experiences (even then) both pleasure and pain. 6 Yes, in even his dreams he enjoys happiness and

suffers misery; and yielding to wrath and cupidity, meets with calamities of various kinds. In his dreams he acquires great wealth and feels highly gratified: accomplishes meritorious acts, and (sees and hears, etc.) as he does in his wakeful hours. Wonderful it is to note that jiva, which has to lie within the uterus and amid much internal heat, and which has to pass a period of full ten months in that place, is not digested and reduced to destruction like food within the stomach. Men overwhelmed by the qualities of Rajas and Tamas never succeed in beholding within the gross body: the Jiva-soul which is a portion of the Supreme Soul of transcendent effulgence and which lies within the heart of every creature. They who betake themselves to the science of Yoga for the purpose of obtaining (a knowledge) of that Soul transcending the inanimate and gross body, the imperceptible linga body, and the karana body that is not destroyed on the occasion of even the universal destruction. 1 Amongst the duties that have been laid down for the different modes of life including the fourth mode (or Sannyasa), these to which I have adverted, which have yoga for their foremost, and which imply a cessation of every operation of the Mind and the understanding, have been laid down by Sandilya (in the Chandogya Upanishad). 2 Having comprehended the seven subtile entities (viz., the senses, the objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti, and Purusha), having comprehended also the Supreme cause of the universe with the six attributes (viz., omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence), and lastly having understood that the universe is only a modification of Avidya endued with the three qualities, one succeeds in beholding (guided by the scriptures), high Brahma.'" 3

215:1 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in the scriptures' are the practices connected with Yoga. Saririnam, the commentator takes, implies the Soul as invested with a subtile body; of course, Saririn as distinguished from Sariram generally means the Soul or the owner of the Sariram without reference to the body. Hence, the word cannot be taken as referring to the Soul as uninvested with the lingasarira.

215:2 I follow the commentator in his exposition of this verse. Sahitah is nividah; drisyamanah is explained as 'though unseen by the eye is yet realised through instruction and by the aid of reason.'

215:3 Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is sattwapradhanalingam. The sense, in simple words, seems to be that the Yogin beholds within his own body and those of others the Souls or Chits residing there as invested in subtile forms.

215:4 Both atmachintitam and karmajam rajas are governed by Jahatam. The first means all that is: 'kalpitah in self' i.e., the creations of the understanding or the mind, implying, of course, the objects of the senses or the external world. The second means kamadi vyasanam, i.e., the calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who is freed from identity with Pradhana or the Universal cause; hence, the puissance that Yoga brings about. Such Yogins have their subtile forms under complete control under all conditions and at all times. They can enter at will into other forms. Sattwatma is linga-dehah.

215:5 Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah is explained by the commentator as in reality terminable, though the words always etc., have been used. The plain meaning of the verse is that Yogins, in their linga body, rove everywhere, not excluding the most blissful regions in heaven itself.

215:6 The meaning is this: like Yogins, ordinary men even have the linga-sariram. In dreams, the gross body is inactive. Only the subtile body acts and feels. The Burdwan translator misunderstands this verse completely.

12.246.1

व्यास उवाच
हृदि कामद्रुमश्चित्रो मोहसंचयसंभवः
क्रोधमानमहास्कन्धो विवित्सापरिमोचनः

12.246.2

तस्य चाज्ञानमाधारः प्रमादः परिषेचनम्
सोऽभ्यसूयापलाशो हि पुरादुष्कृतसारवान्

12.246.3

संमोहचिन्ताविटपः शोकशाखो भयंकरः
मोहनीभिः पिपासाभिर्लताभिः परिवेष्टितः

12.246.4

उपासते महावृक्षं सुलुब्धास्तं फलेप्सवः
आयासैः संयतः पाशैः फलानि परिवेष्टयन्

12.246.5

यस्तान्पाशान्वशे कृत्वा तं वृक्षमपकर्षति
गतः स दुःखयोरन्तं यतमानस्तयोर्द्वयोः

12.246.6

संरोहत्यकृतप्रज्ञः संतापेन हि पादपम्
स तमेव ततो हन्ति विषं ग्रस्तमिवातुरम्

12.246.7

तस्यानुशयमूलस्य मूलमुद्ध्रियते बलात्
त्यागाप्रमादाकृतिना साम्येन परमासिना

12.246.8

एवं यो वेद कामस्य केवलं परिकर्षणम्
वधं वै कामशास्त्रस्य स दुःखान्यतिवर्तते

12.246.9

शरीरं पुरमित्याहुः स्वामिनी बुद्धिरिष्यते
तत्र बुद्धेः शरीरस्थं मनो नामार्थचिन्तकम्

12.246.10

इन्द्रियाणि जनाः पौरास्तदर्थं तु परा कृतिः
तत्र द्वौ दारुणौ दोषौ तमो नाम रजस्तथा

12.246.11

यदर्थमुपजीवन्ति पौराः सहपुरेश्वराः
अद्वारेण तमेवार्थं द्वौ दोषावुपजीवतः

12.246.12

तत्र बुद्धिर्हि दुर्धर्षा मनः साधर्म्यमुच्यते
पौराश्चापि मनस्त्रस्तास्तेषामपि चला स्थितिः

12.246.13

यदर्थं बुद्धिरध्यास्ते न सोऽर्थः परिषीदति
यदर्थं पृथगध्यास्ते मनस्तत्परिषीदति

12.246.14

पृथग्भूतं यदा बुद्ध्या मनो भवति केवलम्
तत्रैनं विवृतं शून्यं रजः पर्यवतिष्ठते

12.246.15

तन्मनः कुरुते सख्यं रजसा सह संगतम्
तं चादाय जनं पौरं रजसे संप्रयच्छति

Translation — Kisari Mohan Ganguli

"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a man. It is born of the seed called Error. Wrath and pride constitute its large trunk. The wish for action is the basin around its foot (for holding the water that is to nourish it). Ignorance is the root of that tree, and heedlessness is the water

that gives it sustenance. Envy constitutes its leaves. The evil acts of past lives supply it with vigour. Loss of judgment and anxiety are its twigs; grief forms its large branches; and fear is its sprout. Thirst (after diverse objects) that is (apparently) agreeable forms the creepers that twine round it on every side. Excessively greedy men, bound in chains of iron, sitting around that fruit-yielding tree, pay their adorations to it, in expectation of obtaining its fruit. 1 He who, subduing those chains, cutteth down that tree and seeks to cast off both sorrow and joy, succeeds in attaining to the end of both. 2 That foolish man who nourishes this tree by indulgence in the objects of the senses is destroyed by those very objects in which he indulges after the manner of a poisonous pill destroying the patient to whom it is administered. 3 A dexterous person, however, by the aid of Yoga, forcibly teareth up and cutteth with the sword of samadhi, the far-reaching root of this tree. 4 One who knows that the end of all acts undertaken from only the desire of fruit is rebirth or chains that bind, succeeds in transcending all sorrow. The body is said to be a city. The understanding is said to be its mistress. The mind dwelling within the body is the minister of that mistress whose chief function is to decide. The senses are the citizen that are employed by the mind (upon the service of the mistress). For cherishing those citizens the mind displays a strong inclination for acts of diverse kinds. In the matter of those acts, two great faults are observable, viz., Tamas and Rajas. 5 Upon the fruits of those acts rest those citizens along with the chiefs of the city (viz., Mind, Understanding, and Consciousness). 6 The two faults (already spoken of) live upon the fruits of those acts that are accomplished by forbidden means. This being the case, the understanding, which of itself is unconquerable (by either Rajas or Tamas), descends to a state of equality with the mind (by becoming as much tainted as the mind that serves it). Then again the senses, agitated by

the stained mind, lose their own stability. Those objects again for whose acquisition the understanding strives (regarding them to be beneficial) become productive of grief and ultimately Meet with destruction. Those objects, after destruction, are recollected by the mind, and accordingly they afflict the mind even after they are lost. The understanding is afflicted at the same time, for the mind is said to be different from the understanding only when the mind is considered in respect of its chief function of receiving impressions about whose certainty it is no judge. In reality, however, the mind is identical with the understanding. 1 The Rajas (productive of only sorrow and evil of every kind) that is in the understanding then overwhelms the Soul itself that lies over the Rajas-stained understanding like an image upon a mirror. 2 It is the mind that first unites in friendship with Rajas. Having united itself, it seizes the soul, the understanding, and the senses (like a false minister seizing the king and the citizens after having conspired with a foe) and makes them over to Rajas (with which it has united itself).'"

216:1 Atikramanti is understood at the end of the verse. Vajropamani is explained by the commentator as 'so undying that they are not destroyed at even the universal destruction; hence, of course, the karana bodies.' The karana bodies are the potentialities, existing in the tanmatra of the elemental substances, of forming diverse kinds of linga bodies in consequence of the acts of Jiva in previous periods of existence.

216:2 Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau samam has reference to 'yogam.' What are the speaker wishes to say in this verse is that dhyana is not laid down for Sannyasins alone but it is laid down for all others as well.

216:3 Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The particle anu always interpreted as 'following' the scriptures or some special branch of knowledge that treats of the subject spoken of.

217:1 The correct reading is ayasaih meaning 'made of iron,' and not 'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of iron here are either the diverse longings cherished by worldly men, or, perhaps, the bodies with which men are invested.

217:2 The dual genitive duhkhayoh is used because worldly sukha also is regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It is an instance of hetau sanach.

217:3 Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih: Samrohati is: Vardhayati. 'Tam' is: Vardhakam.

217:4 'Uddhriyate' is literally 'tears up.' The use of the word 'asina' suggests also 'cutting.' The root of the tree, of course, is Avidya or Ignorance.

217:5 K.P. Singha wrongly translates the first line. The Burdwan translator quotes the gloss without understanding it. The first half of the first line, literally rendered, is 'the senses are the mind-citizens,' meaning, as the commentator rightly explains, that they are citizens under the lead of the mind. 'Tadartham' means 'for the sake of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The meaning, in brief, is this: the body is a city. The understanding is its mistress. The mind is her principal servitor. The senses are the citizens under the lead of the mind. In order to cherish the senses the mind engages in acts productive of visible and invisible fruits i.e., sacrifices and gifts, and the acquisition of houses and gardens, etc. Those acts are liable to two faults, viz., Rajas and Tamas. The senses (both in this life and the succeeding ones) depend upon the fruits (happiness or misery) of those acts.

217:6 The meaning is this: the senses, the mind, the understanding, etc., are all due to acts. These, therefore, are said to rest upon acts and draw their sustenance therefrom.

218:1 I expand the first line of 14 for giving the meaning clearly.

218:2 The sense is that the understanding, being stained or afflicted, the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is 'placed like an image upon a mirror.'

12.247.1

भीष्म उवाच
भूतानां गुणसंख्यानं भूयः पुत्र निशामय
द्वैपायनमुखाद्भ्रष्टं श्लाघया परयानघ

12.247.2

दीप्तानलनिभः प्राह भगवान्धूम्रवर्चसे
ततोऽहमपि वक्ष्यामि भूयः पुत्र निदर्शनम्

12.247.3

भूमेः स्थैर्यं पृथुत्वं च काठिन्यं प्रसवात्मता
गन्धो गुरुत्वं शक्तिश्च संघातः स्थापना धृतिः

12.247.4

अपां शैत्यं रसः क्लेदो द्रवत्वं स्नेहसौम्यता
जिह्वा विष्यन्दिनी चैव भौमाप्यास्रवणं तथा

12.247.5

अग्नेर्दुर्धर्षता तेजस्तापः पाकः प्रकाशनम्
शौचं रागो लघुस्तैक्ष्ण्यं दशमं चोर्ध्वभागिता

12.247.6

वायोरनियमः स्पर्शो वादस्थानं स्वतन्त्रता
बलं शैघ्र्यं च मोहश्च चेष्टा कर्मकृता भवः

12.247.7

आकाशस्य गुणः शब्दो व्यापित्वं छिद्रतापि च
अनाश्रयमनालम्बमव्यक्तमविकारिता

12.247.8

अप्रतीघातता चैव भूतत्वं विकृतानि च
गुणाः पञ्चाशतं प्रोक्ताः पञ्चभूतात्मभाविताः

12.247.9

चलोपपत्तिर्व्यक्तिश्च विसर्गः कल्पना क्षमा
सदसच्चाशुता चैव मनसो नव वै गुणाः

12.247.10

इष्टानिष्टविकल्पश्च व्यवसायः समाधिता
संशयः प्रतिपत्तिश्च बुद्धौ पञ्चेह ये गुणाः

12.247.11

युधिष्ठिर उवाच
कथं पञ्चगुणा बुद्धिः कथं पञ्चेन्द्रिया गुणाः
एतन्मे सर्वमाचक्ष्व सूक्ष्मज्ञानं पितामह

12.247.12

भीष्म उवाच
आहुः षष्टिं भूतगुणान्वै; भूतविशिष्टा नित्यविषक्ताः
भूतविषक्ताश्चाक्षरसृष्टाः; पुत्र न नित्यं तदिह वदन्ति

12.247.13

तत्पुत्र चिन्ताकलितं यदुक्त;मनागतं वै तव संप्रतीह
भूतार्थतत्त्वं तदवाप्य सर्वं; भूतप्रभावाद्भव शान्तबुद्धिः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Do thou, O son, O sinless one, listen once more, with feelings of great pride, to the words that fell from the lips of the Island-born Rishi on the subject of the enumeration of the entities. Like unto a blazing fire (for having transcended all ignorance), the great Rishi said these words unto his son who resembled a fire wrapped in smoke. 3 Instructed by what he said, I also, O son, shall again expound to thee that certain knowledge (which dispels ignorance). The properties possessed by earth are immobility, weight, hardness, productiveness, scent, density, capacity to absorb scents of all kinds, cohesion, habitableness (in respect of vegetables and animals), and that attribute of the mind which is called patience of the capacity to bear. The properties of water are coolness, taste, moisture, liquidity, softness, agreeableness, tongue, fluidity, capacity to be congealed, and power to melt many earthly products. 4 The properties of fire are irresistible energy, inflammability, heat, capacity t o soften, light, sorrow, disease, speed, fury, and invariably upward motion. The properties of the wind are touch that is neither hot nor cool, capacity to assist the organ of speech, independence

[paragraph continues] (in respect of motion), strength, celerity, power to assist all kinds of emission or discharge, power to raise other objects, breaths inhaled and exhaled, life (as the attribute of Chit) and birth (including death). The properties of space are sound, extension, capacity of being enclosed, absence of refuge for resting upon absence of all necessity for such refuge, status of being unmanifest, capacity for modification, incapacity for producing resistance, material cause for producing the sense of hearing, and the unoccupied portions of the human body. These are the fifty properties, as declared, that constitute, the essence of the five elementary entities. 1 Patience, reasoning or disputation, remembrance, forgetfulness or error, imagination, endurance, propensity towards good, propensity towards evil, and restlessness,--these are the properties of the mind. Destruction of both good and evil thoughts (i.e., dreamless slumber), perseverance, concentration, decision, and ascertainment of all things resting upon direct evidence, constitute the five properties of the understanding.'

"Yudhishthira said, 'How can the understanding be said to have five properties? How again, can the five senses be spoken of as properties (of the five elementary entities)? Expound to me, O grandsire, all this that seems to be very abstruse.'

"Bhishma said, 'The understanding is said to possess altogether sixty properties, for the understanding includes the five elements. 2 All those properties exist in a state of union with the Soul. The Vedas declare, O son, that the elements, their (fifty) properties (together with the mind and the understanding and their nine and five properties) are all created by Him who is above all deterioration. These (one and seventy) entities, therefore, are not eternal (like the Soul). The theories contradicting the Revelation that have in the previous Vedas, O son, been placed before thee (about the origin of the Universe and its other incidents) are all defective in the eye of reason. Carefully attending, however, in this world to all that I have said unto thee about the Supreme Brahma, do thou, after attaining to the puissance that the knowledge of Brahma offers, seek to win tranquillity of heart.'" 3

218:3 Because the son had not yet obtained the light of full knowledge.

218:4 It is curious to note how carelessly this verse is rendered in the Burdwan version. In the Bengal texts there is a misprint, viz., tatha for rasah. The Burdwan translator does not notice it, but gives just eight qualities instead of ten. Capacity to be congealed is to be inferred from cha. K.P. Singha is correct.

219:1 The Rishis, it is evident, regarded an entity not as an unknown substance in which certain known properties inhered, but as the sum total of those properties themselves. So far as the human mind is concerned, there is no warrant for the proposition that matter is an unknown substance in which extension, and divisibility etc., inhere; on the other hand, matter, as it appears to us, is only extension, divisibility, etc., existing in a combined state.

219:2 The elements are five in number. Their properties number fifty. The five especial properties of the understanding should be added to those five and fifty. The total, therefore, of the properties of the understanding comes up to sixty.

219:3 This is a difficult verse. Anagatam is agama-viruddham. The grammatical construction, as explained by the commentator, is this: tat (tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam) bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava. Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an instance of the ablative with 'lyap' understood). What Bhishma wishes Yudhishthira to do is not so much to attend to the various theories about the origin of the universe but to carefully attend to the method of attaining to Brahma. To be of tranquil heart, of course, implies the possession of a nirvrittika buddhi.

12.248.1

युधिष्ठिर उवाच
य इमे पृथिवीपालाः शेरते पृथिवीतले
पृतनामध्य एते हि गतसत्त्वा महाबलाः

12.248.2

एकैकशो भीमबला नागायुतबलास्तथा
एते हि निहताः संख्ये तुल्यतेजोबलैर्नरैः

12.248.3

नैषां पश्यामि हन्तारं प्राणिनां संयुगे पुरा
विक्रमेणोपसंपन्नास्तेजोबलसमन्विताः

12.248.4

अथ चेमे महाप्राज्ञ शेरते हि गतासवः
मृता इति च शब्दोऽयं वर्तत्येषु गतासुषु

12.248.5

इमे मृता नृपतयः प्रायशो भीमविक्रमाः
तत्र मे संशयो जातः कुतः संज्ञा मृता इति

12.248.6

कस्य मृत्युः कुतो मृत्युः केन मृत्युरिह प्रजाः
हरत्यमरसंकाश तन्मे ब्रूहि पितामह

12.248.7

भीष्म उवाच
पुरा कृतयुगे तात राजासीदविकम्पकः
स शत्रुवशमापन्नः संग्रामे क्षीणवाहनः

12.248.8

तत्र पुत्रो हरिर्नाम नारायणसमो बले
स शत्रुभिर्हतः संख्ये सबलः सपदानुगः

12.248.9

स राजा शत्रुवशगः पुत्रशोकसमन्वितः
यदृच्छयाशान्तिपरो ददर्श भुवि नारदम्

12.248.10

स तस्मै सर्वमाचष्ट यथा वृत्तं जनेश्वरः
शत्रुभिर्ग्रहणं संख्ये पुत्रस्य मरणं तथा

12.248.11

तस्य तद्वचनं श्रुत्वा नारदोऽथ तपोधनः
आख्यानमिदमाचष्ट पुत्रशोकापहं तदा

12.248.12

राजञ्शृणु समाख्यानमद्येदं बहुविस्तरम्
यथा वृत्तं श्रुतं चैव मयापि वसुधाधिप

12.248.13

प्रजाः सृष्ट्वा महातेजाः प्रजासर्गे पितामहः
अतीव वृद्धा बहुला नामृष्यत पुनः प्रजाः

12.248.14

न ह्यन्तरमभूत्किंचित्क्वचिज्जन्तुभिरच्युत
निरुच्छ्वासमिवोन्नद्धं त्रैलोक्यमभवन्नृप

12.248.15

तस्य चिन्ता समुत्पन्ना संहारं प्रति भूपते
चिन्तयन्नाध्यगच्छच्च संहारे हेतुकारणम्

12.248.16

तस्य रोषान्महाराज खेभ्योऽग्निरुदतिष्ठत
तेन सर्वा दिशो राजन्ददाह स पितामहः

12.248.17

ततो दिवं भुवं खं च जगच्च सचराचरम्
ददाह पावको राजन्भगवत्कोपसंभवः

12.248.18

तत्रादह्यन्त भूतानि जङ्गमानि ध्रुवाणि च
महता कोपवेगेन कुपिते प्रपितामहे

12.248.19

ततो हरिजटः स्थाणुर्वेदाध्वरपतिः शिवः
जगाद शरणं देवो ब्रह्माणं परवीरहा

12.248.20

तस्मिन्नभिगते स्थाणौ प्रजानां हितकाम्यया
अब्रवीद्वरदो देवो ज्वलन्निव तदा शिवम्

12.248.21

करवाण्यद्य कं कामं वरार्होऽसि मतो मम
कर्ता ह्यस्मि प्रियं शंभो तव यद्धृदि वर्तते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'These lords of earth that lie on the earth's surface amid their respective hosts, these princes endued with great might, are now reft of animation. Every one of these mighty monarchs was possessed of strength equal to that of ten thousand elephants. Alas! these have all been slain by men possessed of equal prowess and might. I do not behold any one else (in the world) that could slay any of these men in battle. 1 All of them were endued with great prowess, great energy, and great strength. Possessed also of great wisdom, they are now lying on the bare ground, deprived of life. With respect to all these men that are deprived of life, the word that is used is that they are dead. Of terrible prowess, all these kings are said to be dead. On this subject a doubt has arisen in my mind. Whence is animation and whence is death? Who is it that dies? (Is it the gross body, the subtile body, or the Soul, that dies)? Whence is death? For what reason also doth death takeaway (living creatures)? O grandsire, tell me this, O thou that resemblest a celestial!'

"Bhishma said, 'In days of old, in the Krita age, O son, there was a king of the name of Anukampaka. His cars and elephants and horses and men having been reduced in number, he was brought under the sway of his foes in battle. His son named Hari, who resembled Narayana himself in strength, was in that battle slain by his foes along with all his followers and troops. Afflicted with grief on account of the death of his son, and himself brought under the sway of foes, the king devoted himself thence to a life of tranquillity. One day, while wandering without a purpose he met the sage Narada on the earth. The monarch told Narada all that had happened, viz., the death of his son in battle and his own capture by his enemies. Having heard his words, Narada, possessed of wealth of penances, then recited to him the following narrative for dispelling his grief on account of the death of his son.'

"Narada said, 'Listen now, O monarch, to the following narrative of rather lengthy details as these had occurred. I myself heard it formerly, O king! Endued with great energy, the Grandsire, at the time of the creation of the universe, created a large number of living beings. These multiplied greatly, and none of them met with death. There was no part of the universe that was not overcrowded with living creatures, O thou of unfading glory! Indeed, O king, the three worlds seemed to swell with living beings, and became as it were breathless. Then, O monarch, the thought arose in the Grandsire's mind as to how he should destroy that overgrown population. Reflecting on the subject, the Self-born, however, could not decide what the means should be by which the destruction of life was to be brought about.

[paragraph continues] Thereupon, O king, Brahman gave way to wrath, and in consequence of his wrath a fire issued out of his body. With that fire born of his wrath, the Grandsire burnt all the quarters of the universe, O monarch. Indeed, that conflagration born of the Divine lord's anger, O king, burnt heaven and earth and the firmament and the whole universe with all its mobile and immobile beings. Truly, when the Grandsire thus gave way to wrath, all mobile and immobile beings began to be consumed by the irresistible energy of that passion. Then the divine and auspicious Sthanu, that slayer of hostile heroes, that lord of the Vedas and the scriptures, filled with compassion, sought to gratify Brahman. When Sthanu came to Brahman from motives of benevolence, the great God burning with energy, addressed him, saying, 'Thou deservest boons at my hands. What desire of thine shall I accomplish? I shall do thee good by accomplishing whatever is in thy breast.'"

220:1 i.e., they could be slain by only their equals who were engaged with them, meaning that all those warriors were very superior men. They could not possibly be slain by others than those with whom they fought.

12.249.1

स्थाणुरुवाच
प्रजासर्गनिमित्तं मे कार्यवत्तामिमां प्रभो
विद्धि सृष्टास्त्वया हीमा मा कुप्यासां पितामह

12.249.2

तव तेजोग्निना देव प्रजा दह्यन्ति सर्वशः
ता दृष्ट्वा मम कारुण्यं मा कुप्यासां जगत्प्रभो

12.249.3

प्रजापतिरुवाच
न कुप्ये न च मे कामो न भवेरन्प्रजा इति
लाघवार्थं धरण्यास्तु ततः संहार इष्यते

12.249.4

इयं हि मां सदा देवी भारार्ता समचोदयत्
संहारार्थं महादेव भारेणाप्सु निमज्जति

12.249.5

यदाहं नाधिगच्छामि बुद्ध्या बहु विचारयन्
संहारमासां वृद्धानां ततो मां क्रोध आविशत्

12.249.6

स्थाणुरुवाच
संहारान्तं प्रसीदस्व मा क्रुधस्त्रिदशेश्वर
मा प्रजाः स्थावरं चैव जङ्गमं च विनीनशः

12.249.7

पल्वलानि च सर्वाणि सर्वं चैव तृणोलपम्
स्थावरं जङ्गमं चैव भूतग्रामं चतुर्विधम्

12.249.8

तदेतद्भस्मसाद्भूतं जगत्सर्वमुपप्लुतम्
प्रसीद भगवन्साधो वर एष वृतो मया

12.249.9

नष्टा न पुनरेष्यन्ति प्रजा ह्येताः कथंचन
तस्मान्निवर्त्यतामेतत्तेजः स्वेनैव तेजसा

12.249.10

उपायमन्यं संपश्य प्रजानां हितकाम्यया
यथेमे जन्तवः सर्वे निवर्तेरन्परंतप

12.249.11

अभावमभिगच्छेयुरुत्सन्नप्रजनाः प्रजाः
अधिदैवनियुक्तोऽस्मि त्वया लोकेष्विहेश्वर

12.249.12

त्वद्भवं हि जगन्नाथ जगत्स्थावरजङ्गमम्
प्रसाद्य त्वां महादेव याचाम्यावृत्तिजाः प्रजाः

12.249.13

नारद उवाच
श्रुत्वा तु वचनं देवः स्थाणोर्नियतवाङ्मनाः
तेजस्तत्स्वं निजग्राह पुनरेवान्तरात्मना

12.249.14

ततोऽग्निमुपसंगृह्य भगवाँल्लोकपूजितः
प्रवृत्तिं च निवृत्तिं च कल्पयामास वै प्रभुः

12.249.15

उपसंहरतस्तस्य तमग्निं रोषजं तदा
प्रादुर्बभूव विश्वेभ्यः खेभ्यो नारी महात्मनः

12.249.16

कृष्णा रक्ताम्बरधरा रक्तनेत्रतलान्तरा
दिव्यकुण्डलसंपन्ना दिव्याभरणभूषिता

12.249.17

सा विनिःसृत्य वै खेभ्यो दक्षिणामाश्रिता दिशम्
ददृशातेऽथ तौ कन्यां देवौ विश्वेश्वरावुभौ

12.249.18

तामाहूय तदा देवो लोकानामादिरीश्वरः
मृत्यो इति महीपाल जहि चेमाः प्रजा इति

12.249.19

त्वं हि संहारबुद्ध्या मे चिन्तिता रुषितेन च
तस्मात्संहर सर्वास्त्वं प्रजाः सजडपण्डिताः

12.249.20

अविशेषेण चैव त्वं प्रजाः संहर भामिनि
मम त्वं हि नियोगेन श्रेयः परमवाप्स्यसि

12.249.21

एवमुक्ता तु सा देवी मृत्युः कमलमालिनी
प्रदध्यौ दुःखिता बाला साश्रुपातमतीव हि

12.249.22

पाणिभ्यां चैव जग्राह तान्यश्रूणि जनेश्वरः
मानवानां हितार्थाय ययाचे पुनरेव च

Translation — Kisari Mohan Ganguli

"Sthanu said, 'Know, O lord, that my solicitations to thee are on behalf of the created beings of the universe. These beings have been created by thee. Do not be angry with them, O grandsire! By the fire born of thy energy, O illustrious one, all the created beings are being consumed. Beholding them placed in such a plight, I am penetrated with compassion. Do not be angry with them, O lord of the universe.'

"The lord of all created beings said, 'I am not angry, nor it is my wish that all the created beings should cease to exist. It is only for lightening the burthen of the earth that destruction is desirable. The goddess Earth, afflicted with the weight of creatures, solicited me, O Mahadeva, for destroying them, especially as She seemed to sink under their burthen into the water. When after exercising my intelligence for even a long while I could not hit upon the means by which to accomplish the destruction of this overgrown population, it was then that wrath took possession of my breast.'

"Sthanu said, 'Do not give way to wrath, O lord of the deities, with respect to this matter about the destruction of living creatures. Be gratified. Let not these mobile and immobile beings be destroyed. All tanks, all kinds of grass and herbs, all immobile beings, and all mobile creatures also of the four varieties, are being consumed. The whole universe is about to be denuded of beings. Be gratified, O divine lord! O thou of righteous heart, even this is the boon that I solicit at thy hands. If destroyed, these creatures would not come back. Therefore, let this energy of thine be neutralised by thy own energy. Actuated by compassion for all created beings find some means so that, O Grandsire, these living creatures may not burn. Oh, let not these living creatures perish with even their descendants thus destroyed. Thou hast appointed me as the presider over the consciousness of all living creatures,

[paragraph continues] O lord of all the lords of the universe. All this mobile and immobile universe of life, O lord of the universe, hath sprung from thee. Pacifying thee, O god of gods, I beg of thee that living creatures may repeatedly come back into the world, undergoing repeated deaths.'

"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of restrained speech and mind himself suppressed that energy of his within his own heart. Suppressing that fire that had been devastating the universe, the illustrious Brahman, adored of all, and possessed of illimitable puissance, then arranged for both birth and death in respect of all living creatures. After the Selfborn had withdrawn and suppressed that fire, there came out, from all the outlets of his body, a lady attired in robes of black and red, with black eyes, black palms, wearing a pair of excellent ear-rings, and adorned with celestial ornaments. Having sprung from Brahman's body, the lady took her station on his right. The two foremost of deities thereupon looked at her. Then, O king, the puissant Selfborn, the original cause of all the worlds, saluted her and said, 'O Death, slay these creatures of the universe. Filled with anger and resolved to bring about the destruction of created beings, I have called thee. 1 Do thou, therefore, commence to destroy all creatures foolish or learned. O lady, slay all created beings without making exception in anybody's favour. At my command thou wilt win great prosperity.' Thus addressed, the goddess, Death, adorned with a garland of lotuses, began to reflect sorrowfully and shed copious tears. Without allowing her tears, however, to fall down, she held them, O king, in her joined palms. She then besought the Self-born, impelled by the desire of doing good to mankind.'"

222:1 In the case of gods and Rishis, thinking and summoning are the same.

12.250.1

नारद उवाच
विनीय दुःखमबला सा त्वतीवायतेक्षणा
उवाच प्राञ्जलिर्भूत्वा लतेवावर्जिता तदा

12.250.2

त्वया सृष्टा कथं नारी मादृशी वदतां वर
रौद्रकर्माभिजायेत सर्वप्राणिभयंकरी

12.250.3

बिभेम्यहमधर्मस्य धर्म्यमादिश कर्म मे
त्वं मां भीतामवेक्षस्व शिवेनेश्वर चक्षुषा

12.250.4

बालान्वृद्धान्वयःस्थांश्च न हरेयमनागसः
प्राणिनः प्राणिनामीश नमस्तेऽभिप्रसीद मे

12.250.5

प्रियान्पुत्रान्वयस्यांश्च भ्रातॄन्मातॄः पितॄनपि
अपध्यास्यन्ति यद्देव मृतांस्तेषां बिभेम्यहम्

12.250.6

कृपणाश्रुपरिक्लेदो दहेन्मां शाश्वतीः समाः
तेभ्योऽहं बलवद्भीता शरणं त्वामुपागता

12.250.7

यमस्य भवने देव यात्यन्ते पापकर्मिणः
प्रसादये त्वा वरद प्रसादं कुरु मे प्रभो

12.250.8

एतमिच्छाम्यहं कामं त्वत्तो लोकपितामह
इच्छेयं त्वत्प्रसादाच्च तपस्तप्तुं सुरेश्वर

12.250.9

पितामह उवाच
मृत्यो संकल्पिता मे त्वं प्रजासंहारहेतुना
गच्छ संहर सर्वास्त्वं प्रजा मा च विचारय

12.250.10

एतदेवमवश्यं हि भविता नैतदन्यथा
क्रियतामनवद्याङ्गि यथोक्तं मद्वचोऽनघे

12.250.11

नारद उवाच
एवमुक्ता महाबाहो मृत्युः परपुरंजय
न व्याजहार तस्थौ च प्रह्वा भगवदुन्मुखी

12.250.12

पुनः पुनरथोक्ता सा गतसत्त्वेव भामिनी
तूष्णीमासीत्ततो देवो देवानामीश्वरेश्वरः

12.250.13

प्रससाद किल ब्रह्मा स्वयमेवात्मनात्मवान्
स्मयमानश्च लोकेशो लोकान्सर्वानवैक्षत

12.250.14

निवृत्तरोषे तस्मिंस्तु भगवत्यपराजिते
सा कन्यापजगामास्य समीपादिति नः श्रुतम्

12.250.15

अपसृत्याप्रतिश्रुत्य प्रजासंहरणं तदा
त्वरमाणेव राजेन्द्र मृत्युर्धेनुकमभ्ययात्

12.250.16

सा तत्र परमं देवी तपोऽचरत दुश्चरम्
समा ह्येकपदे तस्थौ दश पद्मानि पञ्च च

12.250.17

तां तथा कुर्वतीं तत्र तपः परमदुश्चरम्
पुनरेव महातेजा ब्रह्मा वचनमब्रवीत्

12.250.18

कुरुष्व मे वचो मृत्यो तदनादृत्य सत्वरा
तथैवैकपदे तात पुनरन्यानि सप्त सा

12.250.19

तस्थौ पद्मानि षट्चैव पञ्च द्वे चैव मानद
भूयः पद्मायुतं तात मृगैः सह चचार सा

12.250.20

पुनर्गत्वा ततो राजन्मौनमातिष्ठदुत्तमम्
अप्सु वर्षसहस्राणि सप्त चैकं च पार्थिव

12.250.21

ततो जगाम सा कन्या कौशिकीं भरतर्षभ
तत्र वायुजलाहारा चचार नियमं पुनः

12.250.22

ततो ययौ महाभागा गङ्गां मेरुं च केवलम्
तस्थौ दार्विव निश्चेष्टा भूतानां हितकाम्यया

12.250.23

ततो हिमवतो मूर्ध्नि यत्र देवाः समीजिरे
तत्राङ्गुष्ठेन राजेन्द्र निखर्वमपरं ततः
तस्थौ पितामहं चैव तोषयामास यत्नतः

12.250.24

ततस्तामब्रवीत्तत्र लोकानां प्रभवाप्ययः
किमिदं वर्तते पुत्रि क्रियतां तद्वचो मम

12.250.25

ततोऽब्रवीत्पुनर्मृत्युर्भगवन्तं पितामहम्
न हरेयं प्रजा देव पुनस्त्वाहं प्रसादये

12.250.26

तामधर्मभयत्रस्तां पुनरेव च याचतीम्
तदाब्रवीद्देवदेवो निगृह्येदं वचस्ततः

12.250.27

अधर्मो नास्ति ते मृत्यो संयच्छेमाः प्रजाः शुभे
मया ह्युक्तं मृषा भद्रे भविता नेह किंचन

12.250.28

धर्मः सनातनश्च त्वामिहैवानुप्रवेक्ष्यते
अहं च विबुधाश्चैव त्वद्धिते निरताः सदा

12.250.29

इममन्यं च ते कामं ददामि मनसेप्सितम्
न त्वा दोषेण यास्यन्ति व्याधिसंपीडिताः प्रजाः

12.250.30

पुरुषेषु च रूपेण पुरुषस्त्वं भविष्यसि
स्त्रीषु स्त्रीरूपिणी चैव तृतीयेषु नपुंसकम्

12.250.31

सैवमुक्ता महाराज कृताञ्जलिरुवाच ह
पुनरेव महात्मानं नेति देवेशमव्ययम्

12.250.32

तामब्रवीत्तदा देवो मृत्यो संहर मानवान्
अधर्मस्ते न भविता तथा ध्यास्याम्यहं शुभे

12.250.33

यानश्रुबिन्दून्पतितानपश्यं; ये पाणिभ्यां धारितास्ते पुरस्तात्
ते व्याधयो मानवान्घोररूपाः; प्राप्ते काले पीडयिष्यन्ति मृत्यो

12.250.34

सर्वेषां त्वं प्राणिनामन्तकाले; कामक्रोधौ सहितौ योजयेथाः
एवं धर्मस्त्वामुपैष्यत्यमेयो; न चाधर्मं लप्स्यसे तुल्यवृत्तिः

12.250.35

एवं धर्मं पालयिष्यस्यथोक्तं; न चात्मानं मज्जयिष्यस्यधर्मे
तस्मात्कामं रोचयाभ्यागतं त्वं; संयोज्याथो संहरस्वेह जन्तून्

12.250.36

सा वै तदा मृत्युसंज्ञापदेशा;च्छापाद्भीता बाढमित्यब्रवीत्तम्
अथो प्राणान्प्राणिनामन्तकाले; कामक्रोधौ प्राप्य निर्मोह्य हन्ति

12.250.37

मृत्योर्ये ते व्याधयश्चाश्रुपाता; मनुष्याणां रुज्यते यैः शरीरम्
सर्वेषां वै प्राणिनां प्राणनान्ते; तस्माच्छोकं मा कृथा बुध्य बुद्ध्या

12.250.38

सर्वे देवाः प्राणिनां प्राणनान्ते; गत्वा वृत्ताः संनिवृत्तास्तथैव
एवं सर्वे मानवाः प्राणनान्ते; गत्वावृत्ता देववद्राजसिंह

12.250.39

वायुर्भीमो भीमनादो महौजाः; सर्वेषां च प्राणिनां प्राणभूतः
नानावृत्तिर्देहिनां देहभेदे; तस्माद्वायुर्देवदेवो विशिष्टः

12.250.40

सर्वे देवा मर्त्यसंज्ञाविशिष्टाः; सर्वे मर्त्या देवसंज्ञाविशिष्टाः
तस्मात्पुत्रं मा शुचो राजसिंह; पुत्रः स्वर्गं प्राप्य ते मोदते ह

12.250.41

एवं मृत्युर्देवसृष्टा प्रजानां; प्राप्ते काले संहरन्ती यथावत्
तस्याश्चैव व्याधयस्तेऽश्रुपाताः; प्राप्ते काले संहरन्तीह जन्तून्

Translation — Kisari Mohan Ganguli

"Narada said, 'The large-eyed lady, controlling her grief by an effort of her own, addressed the Grandsire, with joined hands and bending in an attribute of humility like a creeper. And she said, 'How, O foremost of speakers, shall a lady like me that has sprung from thee proceed to accomplish such a terrible feat,--a feat, that is, which is sure to inspire all living creatures with dread? I fear to do aught that is iniquitous. Do thou appoint such work for me as is righteous. Thou seest that I am frightened. Oh, cast a compassionate glance upon me. I shall not be able to cut off living creatures,--infants, youths, and aged ones,--who have done me no injury. O lord of all creatures, I bow to thee, be gratified with me. I shall not be able to cut off dear sons and loved friends and brothers and mothers and fathers. If these die (through my act), their surviving relatives will surely curse me. I am filled with fear

at the prospect of this. 1 The tears of the sorrow-stricken survivors will burn me for eternity. I am very much afraid of them (whose relatives I shall have to cut off). I seek thy protection. All sinful creatures (slain by me) will have to sink into the infernal regions. I seek to gratify thee, O boon-giving god! Extend to me thy grace, O puissant lord! I seek the gratification of this wish, O Grandsire, of all the worlds. O foremost of all the gods, I seek, through thy grace, even this object, viz., permission to undergo severe austerities.'

"The Grandsire said, 'O Death, thou hast been intended by me for the destruction of all creatures. Go, and set thyself to the task of slaying all. Do not reflect (upon the propriety or otherwise of this act). This must certainly be. It cannot be otherwise. O sinless one, O lady of faultless limbs, do thou accomplish the behest I have uttered.' Thus addressed, O thou of Mighty arms, the lady called Death, O conqueror of hostile cities, spoke not a word, but humbly stood there with her eyes upturned towards the puissant Lord of all creatures. Brahman addressed her repeatedly, but the lady seemed to be herself deprived of life. Beholding her thus, the god of gods, that lord of lords, became silent. Indeed, the Self-born, by an effort of his will, became gratified. Smiling, the lord of all the worlds then cast his eyes on the universe. It has been heard by us that when that unconquered and illustrious lord subdued his wrath, the lady (called Death) went away from his side. Leaving Brahman's side without having promised to accomplish the destruction of living creatures, Death quickly proceeded, O king, to the sacred spot known by the name of Dhenuka. There the goddess practised the severest austerities for five and ten billions of years, all the while standing upon one foot. 2 After she practised such exceedingly severe austerities in that place, Brahman of great energy once more said unto her, 'Do thou accomplish my behest, O Death!' Disregarding this command, the lady once more practised penances standing upon one foot for twenty billions of years, O giver of honours! And once more, O son, she led a life in the woods with the deer for another long period consisting of ten thousand billions of years. 3 And once, O foremost of men, she passed twice ten thousand years, living upon air only as her sustenance. Once again, O monarch, she observed the excellent vow of silence for eight thousand years, passing the whole time in water. Then that maiden, O best of kings, went to the river Kausiki. There she began to pass her days in the observance of another vow, living the while upon only water and air. After this, O monarch, the blessed maiden proceeded to the Ganges and thence to the mountains of Meru. Moved by the desire of doing good to all living creatures, she stood perfectly motionless there like a piece of wood. Proceeding thence to the summit of Himavat where the deities had performed their great sacrifice, she stood there for

another hundred billions of years, supporting her weight upon only the toes of her feet with the object of gratifying the Grandsire with such an act of austerity. Wending thither, the Creator and Destroyer of the universe again addressed her saying, 'Upon what art thou engaged, O daughter? Accomplish those words of mine.' Addressing the divine Grandsire, the maiden once more said, 'I am unable to cut off living creatures, O god! I seek to gratify thee (so that I may be excused of this behest).' Frightened at the prospect of demerit she prayed the Grandsire for being excused of obedience to his command, the Grandsire silenced her, and once more addressed her, saying, 'No demerit will accrue, O Death! Do thou, O auspicious maiden, set thyself to the task of destroying living creatures. That which I have uttered, O amiable girl, cannot certainly be falsified. Eternal righteousness shall now take refuge in thee. Myself and all the deities shall always be employed in seeking thy good. This other wish that is in thy heart I grant thee. Living creatures shall be afflicted by disease, and (dying) shall cast the blame on thee. Thou shalt become a male in all male beings, a female in all female beings, and a eunuch in all those that are of the third sex. 1 Thus addressed by Brahman, O king, the maiden at last said, with joined hands unto that high-souled and undeteriorating lord of all the deities, these words, 'I am unable to obey thy command.' The great God, without relenting, again, said unto her, 'O Death, do thou kill men. I shall so ordain that thou shalt not incur any demerit by doing this, O auspicious lady! Those tear drops that I see fallen from thy eyes, and that thou still boldest in thy joined hands, shall take the form of terrible diseases and even they shall destroy men when their hours come. When the end comes of living creatures, thou shalt despatch Desire and Wrath together against them. Immeasurable merit shall be thine. Thou shalt not incur iniquity, being thyself perfectly equal in thy behaviour. 2 By doing this thou wilt only observe righteousness instead of sinking thyself into iniquity. Do thou, therefore, set thy heart upon the task at hand, and addressing Desire and Wrath begin to slay all living creatures.' Thus addressed, that lady, called by the name of Death, became afraid of Brahman's curse and answered him, saying, 'Yes!' From that time she began to despatch Desire and Wrath as the last hours of living creatures and through their agency to put a stop to their life-breaths. Those tears that Death had shed are the diseases by which the bodies of men become afflicted. At the destruction, therefore, of living creatures, one should not, understanding, with the aid of the intelligence (to what cause such destruction is due), give way to grief. As the senses of all creatures disappear when the latter become plunged into dreamless sleep and return once more when they awake, after the same manner all human beings, upon the dissolution of their bodies, have to go into the other world and return thence to this, O lion among kings! The element called wind, that is endued with terrible energy and mighty prowess

and deafening roars, operates as the life in all living creatures. That wind, when the bodies of living creatures are destroyed, escaping from the old becomes engaged in diverse functions in diverse new bodies. For this reason, the wind is called the lord of the senses and is distinguished above the other elements constituting the gross body. The gods, without exception, (when their merits cease), have to take birth as mortal creatures on earth. Similarly, all mortal creatures also (when they acquire sufficient merit), succeed in attaining to the status of gods. Therefore, O lion among kings, do not grieve for thy son. Thy son has attained to heaven and is enjoying great happiness there! It was thus, O monarch, that Death was created by the Self-born and it is in this way that she cuts off duly all living creatures when their hours come. The tears she had shed become diseases, which, when their last hours come, snatch away all beings endued with life.'"

223:1 The commentator explains that the accusatives in the first line of verse 5 governed by hareyam in the previous verse.

223:2 A Padmaka consists of ten digits, i.e., a thousand millions or a billion according to the French method of calculation.

223:3 To lead a life in the woods with the deer and after the manner of the deer confers great merit. Vide the story of Yayati's daughter Madhavi in the Udyoga Parvam ante.

224:1 The commentator explains that this means that Death would attain to the status of all-pervading Brahma. Even this is the boon that the Self-born grants her for protecting her against iniquity and allaying her fears.

224:2 i.e., being freed from wrath and aversion.

12.251.1

युधिष्ठिर उवाच
इमे वै मानवाः सर्वे धर्मं प्रति विशङ्किताः
कोऽयं धर्मः कुतो धर्मस्तन्मे ब्रूहि पितामह

12.251.2

धर्मो न्वयमिहार्थः किममुत्रार्थोऽपि वा भवेत्
उभयार्थोऽपि वा धर्मस्तन्मे ब्रूहि पितामह

12.251.3

भीष्म उवाच
सदाचारः स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम्
चतुर्थमर्थमित्याहुः कवयो धर्मलक्षणम्

12.251.4

अपि ह्युक्तानि कर्माणि व्यवस्यन्त्युत्तरावरे
लोकयात्रार्थमेवेह धर्मस्य नियमः कृतः
उभयत्र सुखोदर्क इह चैव परत्र च

12.251.5

अलब्ध्वा निपुणं धर्मं पापः पापे प्रसज्जति
न च पापकृतः पापान्मुच्यन्ते केचिदापदि

12.251.6

अपापवादी भवति यदा भवति धर्मवित्
धर्मस्य निष्ठा स्वाचारस्तमेवाश्रित्य भोत्स्यसे

12.251.7

यदाधर्मसमाविष्टो धनं गृह्णाति तस्करः
रमते निर्हरन्स्तेनः परवित्तमराजके

12.251.8

यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति
तदा तेषां स्पृहयते ये वै तुष्टाः स्वकैर्धनैः

12.251.9

अभीतः शुचिरभ्येति राजद्वारमशङ्कितः
न हि दुश्चरितं किंचिदन्तरात्मनि पश्यति

12.251.10

सत्यस्य वचनं साधु न सत्याद्विद्यते परम्
सत्येन विधृतं सर्वं सर्वं सत्ये प्रतिष्ठितम्

12.251.11

अपि पापकृतो रौद्राः सत्यं कृत्वा पृथक्पृथक्
अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रयाः
ते चेन्मिथोऽधृतिं कुर्युर्विनश्येयुरसंशयम्

12.251.12

न हर्तव्यं परधनमिति धर्मः सनातनः
मन्यन्ते बलवन्तस्तं दुर्बलैः संप्रवर्तितम्
यदा नियतिदौर्बल्यमथैषामेव रोचते

12.251.13

न ह्यत्यन्तं बलयुता भवन्ति सुखिनोऽपि वा
तस्मादनार्जवे बुद्धिर्न कार्या ते कथंचन

12.251.14

असाधुभ्योऽस्य न भयं न चोरेभ्यो न राजतः
न किंचित्कस्यचित्कुर्वन्निर्भयः शुचिरावसेत्

12.251.15

सर्वतः शङ्कते स्तेनो मृगो ग्राममिवेयिवान्
बहुधाचरितं पापमन्यत्रैवानुपश्यति

12.251.16

मुदितः शुचिरभ्येति सर्वतो निर्भयः सदा
न हि दुश्चरितं किंचिदात्मनोऽन्येषु पश्यति

12.251.17

दातव्यमित्ययं धर्म उक्तो भूतहिते रतैः
तं मन्यन्ते धनयुताः कृपणैः संप्रवर्तितम्

12.251.18

यदा नियतिकार्पण्यमथैषामेव रोचते
न ह्यत्यन्तं धनवन्तो भवन्ति सुखिनोऽपि वा

12.251.19

यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः
न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः

12.251.20

योऽन्यस्य स्यादुपपतिः स कं किं वक्तुमर्हति
यदन्यस्तस्य तत्कुर्यान्न मृष्येदिति मे मतिः

12.251.21

जीवितुं यः स्वयं चेच्छेत्कथं सोऽन्यं प्रघातयेत्
यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत्

12.251.22

अतिरिक्तैः संविभजेद्भोगैरन्यानकिंचनान्
एतस्मात्कारणाद्धात्रा कुसीदं संप्रवर्तितम्

12.251.23

यस्मिंस्तु देवाः समये संतिष्ठेरंस्तथा भवेत्
अथ चेल्लाभसमये स्थितिर्धर्मेऽपि शोभना

12.251.24

सर्वं प्रियाभ्युपगतं धर्ममाहुर्मनीषिणः
पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिष्ठिर

12.251.25

लोकसंग्रहसंयुक्तं विधात्रा विहितं पुरा
सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम्

12.251.26

धर्मलक्षणमाख्यातमेतत्ते कुरुसत्तम
तस्मादनार्जवे बुद्धिर्न कार्या ते कथंचन

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'All men that inhabit this earth are filled with doubts in respect of the nature of righteousness. Who is this that is called Righteousness? Whence also does Righteousness come? Tell me this, O Grandsire! Is Righteousness for service in this world or is it for service in the next world? Or, is it for service both here and hereafter? Tell me this, O grandsire!'

"Bhishma said, 'The practices of the good, the Smritis, and the Vedas, are the three indications (sources) of righteousness. Besides these, the learned have declared that the purpose (for which an act is accomplished) is the fourth indication of righteousness. 1 The Rishis of old have declared what acts are righteous and also classified them as superior or inferior in point of merit. The rules of righteousness have been laid down for the conduct of the affairs of the world. In both the worlds, that is, here and hereafter, righteousness produces happiness as its fruits. A sinful person unable to acquire merit by subtile ways, becomes stained with sin only. Some are of opinion that sinful persons can never be cleansed of their sins. In seasons of distress, a person by even speaking an untruth acquires the merit of speaking the truth, even as a person who accomplishes an unrighteous act acquires by that very means the merit of having done a righteous act. Conduct is the refuge of righteousness. Thou shouldst know what righteousness is, aided by conduct. 2 (It is the

nature of man that he neither sees nor proclaims his own faults but notices and proclaims those of others). The very thief, stealing what belongs to others, spends the produce of his theft in acts of apparent virtue. During a time of anarchy, the thief takes great pleasure in appropriating what belongs to others. When others, however, rob him of what he has acquired by robbery, he then wishes forthwith for a Icing (for invoking punishment on the head of the offenders). At even such a time, when his indignation for offended rights of property is at its highest, he secretly covets the wealth of those that are contended with their own. Fearlessly and without a doubt in his mind (when he is himself the victim of a robbery) he repairs to the king's palace with a mind cleansed of every sin. Within even his own heart he does not see the stain of any evil act. 1 To speak the truth is meritorious. There is nothing higher than truth. Everything is upheld by truth, and everything rests upon truth. Even the sinful and ferocious, swearing to keep the truth amongst themselves, dismiss all grounds of quarrel and uniting with one another set themselves to their (sinful) tasks, depending upon truth. If they behaved falsely towards one another, they would then be destroyed without doubt. One should not take what belongs to others. That is an eternal obligation. Powerful men regard it as one that has been introduced by the weak. When, however, the destiny of these men becomes adverse, this injunction then meets with their approval. Then again they that surpass others in strength or prowess do not necessarily become happy. 2 Therefore, do not ever set thy heart on any act that is wrong. One behaving in this way hath no fear of dishonest men or thieves or the king. Not having done any injury to any one, such a man lives fearlessly and with a pure heart. A thief fears everybody, like a deer driven from the woods into the midst of an inhabited village. He thinks other people to be as sinful as himself. One that is of pure heart is always filled with cheerfulness and hath no fear from any direction. Such a person never sees his own misconduct in others. 3 Persons engaged in doing good to all creatures have said that the practice of charity is another high duty. They that are possessed of wealth think that this duty has been laid down by those that are indigent. When, however, those wealthy men meet with poverty in consequence of some turn of fortune, the practice of charity then recommends itself to them. Men that are

exceedingly wealthy do not necessarily meet with happiness. 1 Knowing how painful it is to himself, a person should never do that to others which he dislikes when done to him by others. 2 What can one who becomes the lover of another man's wife say to another man (guilty of the same transgression)? it is seen, however, that even such a one, when he sees his lady with another lover, becomes unable to forgive the act. 3 How can one who, to draw breath himself think of preventing another by a murderous act, from doing the same? Whatever wishes one entertains with respect to one's ownself, one should certainly cherish with respect to another. With the surplus wealth one may happen to own one should relieve the wants of the indigent. It is for this reason that the Creator ordained the practice of increasing one's wealth (by trade or laying it out at interest). 4 One should walk alone that path by proceeding along which one may hope to meet with the deities; or, at such times when wealth is gained, adherence to the duties of sacrifice and gift is laudable. 5 The sages have said that the accomplishment of the objects by means of agreeable (pacific) means is righteousness. See, O Yudhishthira, that even this is the criterion that has been kept in view in declaring the indications of righteousness and iniquity. 6 In days of old the Creator ordained righteousness endowing it with the power of holding the world together. The conduct of the good, that is fraught with excellence, is subjected to (numerous) restraints for acquiring righteousness which depends upon many delicate considerations. The indications of righteousness have now been recounted to thee, O foremost one of Kuru's race! Do not, therefore, at any time set thy understanding upon any act that is wrong.'"

225:1 Vasishtha's work commences with the query--What is dharmah? The first answer is 'anything consistent with the Srutis and the Smritis.' Then comes Sishtacharah or the conduct of those called Sishta or the good.

225:2 However casuists may argue and moralists pretend, a lie like that of Sir Henry Lee for saving his prince from the hands of Cromwell (vide Woodstock), or like that of the goldsmith's son, even when he was dying, for saving the prince Chevalier from the hands of his would-be captors, is excusable in the estimation of many and even meritorious according to some. The world again is agreed that if an adulterer be called into the witness box, perjury would be a venal offence compared with the meanness of betraying the honour of a confiding woman. Hence, the exclusion of such a witness (according to almost every system of law) in trials for adultery. The Rishis wrote for men and not angels. The conduct referred to is that of the good and pious.

226:1 In explaining verse 7, the commentator uses the words that I have enclosed within parenthesis. According to him, verse 9 hath reference to the robbed thief while he goes to the king for invoking justice.

226:2 There is another reason why one should not give way to intoxication of might and should not set at naught the eternal injunction against taking what belongs to another K.P. Singha incorrectly translates this line.

226:3 Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.

227:1 K.P. Singha wrongly translates this line.

227:2 The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying--'do to others as you would that they should do to you.'

227:3 The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.

227:4 The surplus should not be coveted for its own sake but for such use.

227:5 The second line is incorrectly rendered by K.P. Singha.

227:6 Priyabhyupagatam is priyena praptam and not hinsaya.

12.252.1

युधिष्ठिर उवाच
सूक्ष्मं साधु समादिष्टं भवता धर्मलक्षणम्
प्रतिभा त्वस्ति मे काचित्तां ब्रूयामनुमानतः

12.252.2

भूयांसो हृदये ये मे प्रश्नास्ते व्याहृतास्त्वया
इममन्यं प्रवक्ष्यामि न राजन्विग्रहादिव

12.252.3

इमानि हि प्रापयन्ति सृजन्त्युत्तारयन्ति च
न धर्मः परिपाठेन शक्यो भारत वेदितुम्

12.252.4

अन्यो धर्मः समस्थस्य विषमस्थस्य चापरः
आपदस्तु कथं शक्याः परिपाठेन वेदितुम्

12.252.5

सदाचारो मतो धर्मः सन्तस्त्वाचारलक्षणाः
साध्यासाध्यं कथं शक्यं सदाचारो ह्यलक्षणम्

12.252.6

दृश्यते धर्मरूपेण अधर्मं प्राकृतश्चरन्
धर्मं चाधर्मरूपेण कश्चिदप्राकृतश्चरन्

12.252.7

पुनरस्य प्रमाणं हि निर्दिष्टं शास्त्रकोविदैः
वेदवादाश्चानुयुगं ह्रसन्तीति ह नः श्रुतम्

12.252.8

अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे
अन्ये कलियुगे धर्मा यथाशक्तिकृता इव

12.252.9

आम्नायवचनं सत्यमित्ययं लोकसंग्रहः
आम्नायेभ्यः परं वेदाः प्रसृता विश्वतोमुखाः

12.252.10

ते चेत्सर्वे प्रमाणं वै प्रमाणं तन्न विद्यते
प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः

12.252.11

धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः
या या विक्रियते संस्था ततः सापि प्रणश्यति

12.252.12

विद्म चैवं न वा विद्म शक्यं वा वेदितुं न वा
अणीयान्क्षुरधाराया गरीयान्पर्वतादपि

12.252.13

गन्धर्वनगराकारः प्रथमं संप्रदृश्यते
अन्वीक्ष्यमाणः कविभिः पुनर्गच्छत्यदर्शनम्

12.252.14

निपानानीव गोभ्याशे क्षेत्रे कुल्येव भारत
स्मृतोऽपि शाश्वतो धर्मो विप्रहीणो न दृश्यते

12.252.15

कामादन्ये क्षयादन्ये कारणैरपरैस्तथा
असन्तो हि वृथाचारं भजन्ते बहवोऽपरे

12.252.16

धर्मो भवति स क्षिप्रं विलीनस्त्वेव साधुषु
अन्ये तानाहुरुन्मत्तानपि चावहसन्त्युत

12.252.17

महाजना ह्युपावृत्ता राजधर्मं समाश्रिताः
न हि सर्वहितः कश्चिदाचारः संप्रदृश्यते

12.252.18

तेनैवान्यः प्रभवति सोऽपरं बाधते पुनः
दृश्यते चैव स पुनस्तुल्यरूपो यदृच्छया

12.252.19

येनैवान्यः प्रभवति सोऽपरानपि बाधते
आचाराणामनैकाग्र्यं सर्वेषामेव लक्षयेत्

12.252.20

चिराभिपन्नः कविभिः पूर्वं धर्म उदाहृतः
तेनाचारेण पूर्वेण संस्था भवति शाश्वती

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou sayest that righteousness or duty depends upon delicate considerations, that is indicated by the conduct of those that are called good, that it is fraught with restraints (from numerous acts), and that its indications are also contained in the Vedas. It seems to me, however, that I have a certain inward light in consequence of which I can discriminate between

right and wrong by inferences. 1 Numerous questions that I had intended to ask thee have all been answered by thee. There is one question, however, that I shall presently ask. It is not prompted, O king, by desire of empty disputation. All these embodied creatures, it seems, take birth, exist, and leave their bodies, of their own nature. Duty and its reverse, therefore, cannot be ascertained, O Bharata, by study of the scriptures alone. 2 The duties of a person who is well off are of one kind. Those of a person who has fallen into distress are of another kind. How can duty respecting seasons of distress be ascertained by reading the scriptures alone? 3 The acts of the good, thou hast said, constitute righteousness (or duty). The good, however, are to be ascertained by their acts. The definition, therefore, has for its foundation, a begging of the question, with the result that what is meant by conduct of the good remains unsettled. It is seen that some ordinary person commits unrighteousness while apparently achieving righteousness. Some extraordinary persons again may be seen who achieve righteousness by committing acts that are apparently unrighteous. 4 Then, again, the proof (of what I say) has been furnished by even those that are well conversant with the scriptures themselves, for it has been heard by us that the ordinances of the Vedas disappear gradually in every successive age. The duties in the Krita age are of one kind. Those in the Treta are of another kind, and those in the Dwapara are again different. The duties in the Kali age, again, are entirely of another kind. It seems, therefore, that duties have been laid down for the respective ages according to the powers of human beings in the respective ages. When, therefore, all the declarations in the Vedas do not apply equally to all the ages, the saying that the declarations of the Vedas are true is only a popular form of speech indulged in for popular satisfaction. From the Srutis have originated the Smritis whose scope again is very wide. If the Vedas be authority for everything, then authority would attach to the Smritis also for the latter are

based on the former. When, however, the Srutis and the Smritis contradict each other, how can either be authoritative? Then again, it is seen that when some wicked persons of great might cause certain portions of certain courses of righteous acts to be stopped, these are destroyed for ever. 1 Whether we know it or know it not, whether we are able to ascertain it or not to ascertain it, the course of duty is finer than the edge of a razor and grosser than even a mountain. Righteousness (in the form of sacrifices and other religious acts) at first appears in the form of the romantic edifices of vapour seen in the distant sky. When, however, it is examined by the learned, it disappears and becomes invisible. 2 Like the small ponds at which the cattle drink or the shallow aqueducts along cultivated fields that dry up very soon, the eternal practices inculcated in the Smritis, falling into discontinuance, at last disappear totally (in the Kali age). Amongst men that are not good some are seen to become hypocrites (in respect of the acquisition of righteousness) by suffering themselves to be urged by desire. Some become so, urged by the wishes of others. Others, numbering many, tread in the same path, influenced by diverse other motives of a similar character. 3 It cannot be denied that such acts (though accomplished by persons under the influence of evil passions) are righteous. Fools, again, say that righteousness is an empty sound among those called good. They ridicule such persons and regard them as men destitute of reason. Many great men, again, turning back (from the duties of their own order) betake themselves to the duties of the kingly order. No such conduct, therefore, is to be seen (as observed by any man), which is fraught with universal benevolence. 4 By a certain course of conduct one becomes really meritorious. That very course of conduct obstructs another in the acquisition of merit. Another, by practising at his pleasure that conduct, it is seen, remains unchanged. 5 Thus that conduct by which one becomes meritorious impedes another in the acquisition of merit. One may thus see

that all courses of conduct are seen to lose singleness of purpose and character. It seems, therefore, that only that which the learned of ancient times called righteousness is righteousness to this day: and through that course of conduct (which the learned so settled) the distinctions and limitations (that govern the world) have become eternal.'" 1

228:1 I am not sure that I have understood the original correctly. Nilakantha says that the sense intended to be conveyed is that Yudhishthira finds fault with Bhishma's previous course on the indications of righteousness.

228:2 The argument, as explained by the commentator is this: Bhishma has said that righteousness and its reverse arise from one's acts producing happiness or misery to others, and that they both affect one's future life in respect to the happiness and misery enjoyed or endured therein. But living creatures, says Yudhishthira, are seen to take their births, exist, and die, of their own nature. Nature, therefore, seems to be the efficient cause of birth, existence, and death, and not the declarations in the Srutis, consistent though those declarations be with considerations of felicity or the reverse. The study of the Vedas, therefore, cannot alone lead to a knowledge of righteousness and its reverse.

228:3 Distress may be of infinite variety. Derogation also from duty may, therefore, be of infinite variety. It is impossible to note these derogations (justifiable in view of the degree of distress felt) in any code of morals, however comprehensive.

228:4 The commentator cites the example of Sudras listening to forbidden scriptures in expectation of merit. They commit sin by such acts. Then again high Brahmanas like Agastya, by cursing the denizens of the Dandaka forest, achieved great merit. In persons universally called ordinary or even low, indications are observable of good behaviour, and in those acknowledged to be good and respectable, acts may be noticed that are not good. That therefore, which is called the conduct of the good is extremely unascertainable.

229:1 The commentator cites the instance of the stoppage of the Horse-sacrifice in consequence of the interference of Indra with Janamejaya while the latter was bent upon celebrating one for the acquisition of merit.

229:2 The vapoury edifices and forms seen in the distant sky are called Gandharva-nagara from the peculiar belief that they are cities or towns inhabited by the Gandharvas, a class of beings superior to men. They appear to the view only to disappear very soon. What the speaker wishes to say is that sacrifices and religious acts at first appear romantic and delightful in consequence of the fruits they hold forth, viz., heaven and felicity. But when they are examined by the light of philosophy, they disappear or shrink into nothingness, for as acts, they are transitory and their consequences too are of the same character.

229:3 The object of this verse is to show that it is extremely difficult to ascertain who the good are whose conduct should be taken as the standard of righteousness.

229:4 The commentator cites the instance of Drona and others of that class. These men must be regarded as Mahajanas and Sadhus, but how can their conduct be regarded as righteous? What Yudhishthira means to say is that the standards of righteousness or that by which a good man may be known, is difficult of ascertainment.

229:5 The example of Viswamitra, Jamadagnya, and Vasishtha are cited by the commentator. The first won pre-eminence by his mastery over weapons. The second lost his character as a Brahmana by the profession of arms. The third lost nothing although he punished Viswamitra's insolence by using even carnal weapons.

230:1 What Yudhishthira says here is that righteousness or virtue or duty does not depend upon the Srutis or the Smritis, nor upon considerations of happiness or misery. On the other hand, righteousness is arbitrary in respect of its standard, that being called righteous which was called so by the learned of ancient times. As regards happiness or misery, its cause is eternal nature.

12.253.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
तुलाधारस्य वाक्यानि धर्मे जाजलिना सह

12.253.2

वने वनचरः कश्चिज्जाजलिर्नाम वै द्विजः
सागरोद्देशमागम्य तपस्तेपे महातपाः

12.253.3

नियतो नियताहारश्चीराजिनजटाधरः
मलपङ्कधरो धीमान्बहून्वर्षगणान्मुनिः

12.253.4

स कदाचिन्महातेजा जलवासो महीपते
चचार लोकान्विप्रर्षिः प्रेक्षमाणो मनोजवः

12.253.5

स चिन्तयामास मुनिर्जलमध्ये कदाचन
विप्रेक्ष्य सागरान्तां वै महीं सवनकाननाम्

12.253.6

न मया सदृशोऽस्तीह लोके स्थावरजङ्गमे
अप्सु वैहायसं गच्छेन्मया योऽन्यः सहेति वै

12.253.7

स दृश्यमानो रक्षोभिर्जलमध्येऽवदत्ततः
अब्रुवंश्च पिशाचास्तं नैवं त्वं वक्तुमर्हसि

12.253.8

तुलाधारो वणिग्धर्मा वाराणस्यां महायशाः
सोऽप्येवं नार्हते वक्तुं यथा त्वं द्विजसत्तम

12.253.9

इत्युक्तो जाजलिर्भूतैः प्रत्युवाच महातपाः
पश्येयं तमहं प्राज्ञं तुलाधारं यशस्विनम्

12.253.10

इति ब्रुवाणं तमृषिं रक्षांस्युद्धृत्य सागरात्
अब्रुवन्गच्छ पन्थानमास्थायेमं द्विजोत्तम

12.253.11

इत्युक्तो जाजलिर्भूतैर्जगाम विमनास्तदा
वाराणस्यां तुलाधारं समासाद्याब्रवीद्वचः

12.253.12

युधिष्ठिर उवाच
किं कृतं सुकृतं कर्म तात जाजलिना पुरा
येन सिद्धिं परां प्राप्तस्तन्नो व्याख्यातुमर्हसि

12.253.13

भीष्म उवाच
अतीव तपसा युक्तो घोरेण स बभूव ह
नद्युपस्पर्शनरतः सायं प्रातर्महातपाः

12.253.14

अग्नीन्परिचरन्सम्यक्स्वाध्यायपरमो द्विजः
वानप्रस्थविधानज्ञो जाजलिर्ज्वलितः श्रिया

12.253.15

सत्ये तपसि तिष्ठन्स न च धर्ममवैक्षत
वर्षास्वाकाशशायी स हेमन्ते जलसंश्रयः

12.253.16

वातातपसहो ग्रीष्मे न च धर्ममविन्दत
दुःखशय्याश्च विविधा भूमौ च परिवर्तनम्

12.253.17

ततः कदाचित्स मुनिर्वर्षास्वाकाशमास्थितः
अन्तरिक्षाज्जलं मूर्ध्ना प्रत्यगृह्णान्मुहुर्मुहुः

12.253.18

अथ तस्य जटाः क्लिन्ना बभूवुर्ग्रथिताः प्रभो
अरण्यगमनान्नित्यं मलिनो मलसंयुताः

12.253.19

स कदाचिन्निराहारो वायुभक्षो महातपाः
तस्थौ काष्ठवदव्यग्रो न चचाल च कर्हिचित्

12.253.20

तस्य स्म स्थाणुभूतस्य निर्विचेष्टस्य भारत
कुलिङ्गशकुनौ राजन्नीडं शिरसि चक्रतुः

12.253.21

स तौ दयावान्विप्रर्षिरुपप्रैक्षत दम्पती
कुर्वाणं नीडकं तत्र जटासु तृणतन्तुभिः

12.253.22

यदा स न चलत्येव स्थाणुभूतो महातपाः
ततस्तौ परिविश्वस्तौ सुखं तत्रोषतुस्तदा

12.253.23

अतीतास्वथ वर्षासु शरत्काल उपस्थिते
प्राजापत्येन विधिना विश्वासात्काममोहितौ

12.253.24

तत्रापातयतां राजञ्शिरस्यण्डानि खेचरौ
तान्यबुध्यत तेजस्वी स विप्रः संशितव्रतः

12.253.25

बुद्ध्वा च स महातेजा न चचालैव जाजलिः
धर्मे धृतमना नित्यं नाधर्मं स त्वरोचयत्

12.253.26

अहन्यहनि चागम्य ततस्तौ तस्य मूर्धनि
आश्वासितौ वै वसतः संप्रहृष्टौ तदा विभो

12.253.27

अण्डेभ्यस्त्वथ पुष्टेभ्यः प्रजायन्त शकुन्तकाः
व्यवर्धन्त च तत्रैव न चाकम्पत जाजलिः

12.253.28

स रक्षमाणस्त्वण्डानि कुलिङ्गानां यतव्रतः
तथैव तस्थौ धर्मात्मा निर्विचेष्टः समाहितः

12.253.29

ततस्तु कालसमये बभूवुस्तेऽथ पक्षिणः
बुबुधे तांश्च स मुनिर्जातपक्षाञ्शकुन्तकान्

12.253.30

ततः कदाचित्तांस्तत्र पश्यन्पक्षीन्यतव्रतः
बभूव परमप्रीतस्तदा मतिमतां वरः

12.253.31

तथा तानभिसंवृद्धान्दृष्ट्वा चाप्नुवतां मुदम्
शकुनौ निर्भयौ तत्र ऊषतुश्चात्मजैः सह

12.253.32

जातपक्षांश्च सोऽपश्यदुड्डीनान्पुनरागतान्
सायं सायं द्विजान्विप्रो न चाकम्पत जाजलिः

12.253.33

कदाचित्पुनरभ्येत्य पुनर्गच्छन्ति संततम्
त्यक्ता मातृपितृभ्यां ते न चाकम्पत जाजलिः

12.253.34

अथ ते दिवसं चारीं गत्वा सायं पुनर्नृप
उपावर्तन्त तत्रैव निवासार्थं शकुन्तकाः

12.253.35

कदाचिद्दिवसान्पञ्च समुत्पत्य विहंगमाः
षष्ठेऽहनि समाजग्मुर्न चाकम्पत जाजलिः

12.253.36

क्रमेण च पुनः सर्वे दिवसानि बहून्यपि
नोपावर्तन्त शकुना जातप्राणाः स्म ते यदा

12.253.37

कदाचिन्मासमात्रेण समुत्पत्य विहंगमाः
नैवागच्छंस्ततो राजन्प्रातिष्ठत स जाजलिः

12.253.38

ततस्तेषु प्रलीनेषु जाजलिर्जातविस्मयः
सिद्धोऽस्मीति मतिं चक्रे ततस्तं मान आविशत्

12.253.39

स तथा निर्गतान्दृष्ट्वा शकुन्तान्नियतव्रतः
संभावितात्मा संभाव्य भृशं प्रीतस्तदाभवन्

12.253.40

स नद्यां समुपस्पृश्य तर्पयित्वा हुताशनम्
उदयन्तमथादित्यमभ्यगच्छन्महातपाः

12.253.41

संभाव्य चटकान्मूर्ध्नि जाजलिर्जपतां वरः
आस्फोटयत्तदाकाशे धर्मः प्राप्तो मयेति वै

12.253.42

अथान्तरिक्षे वागासीत्तां स शुश्राव जाजलिः
धर्मेण न समस्त्वं वै तुलाधारस्य जाजले

12.253.43

वाराणस्यां महाप्राज्ञस्तुलाधारः प्रतिष्ठितः
सोऽप्येवं नार्हते वक्तुं यथा त्वं भाषसे द्विज

12.253.44

सोऽमर्षवशमापन्नस्तुलाधारदिदृक्षया
पृथिवीमचरद्राजन्यत्रसायंगृहो मुनिः

12.253.45

कालेन महतागच्छत्स तु वाराणसीं पुरीम्
विक्रीणन्तं च पण्यानि तुलाधारं ददर्श सः

12.253.46

सोऽपि दृष्ट्वैव तं विप्रमायान्तं भाण्डजीवनः
समुत्थाय सुसंहृष्टः स्वागतेनाभ्यपूजयत्

12.253.47

तुलाधार उवाच
आयानेवासि विदितो मम ब्रह्मन्न संशयः
ब्रवीमि यत्तु वचनं तच्छृणुष्व द्विजोत्तम

12.253.48

सागरानूपमाश्रित्य तपस्तप्तं त्वया महत्
न च धर्मस्य संज्ञां त्वं पुरा वेत्थ कथंचन

12.253.49

ततः सिद्धस्य तपसा तव विप्र शकुन्तकाः
क्षिप्रं शिरस्यजायन्त ते च संभावितास्त्वया

12.253.50

जातपक्षा यदा ते च गताश्चारीमितस्ततः
मन्यमानस्ततो धर्मं चटकप्रभवं द्विज
खे वाचं त्वमथाश्रौषीर्मां प्रति द्विजसत्तम

12.253.51

अमर्षवशमापन्नस्ततः प्राप्तो भवानिह
करवाणि प्रियं किं ते तद्ब्रूहि द्विजसत्तम

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited the old narrative of the conversation of Tuladhara with Jajali on the topic of righteousness. There was once a Brahmana of the name of Jajali who lived in a certain forest, practising the ways of a forest-recluse. 2 Of austere penances, he proceeded on a certain occasion towards the sea-shore, and having arrived there began to practise the most severe penances. Observing many vows and restraints, his food regulated by many rules of fast, his body clad in rags and skins, bearing matted locks on his head his entire person smeared with filth and clay, that Brahmana possessed of intelligence passed many years there, suspending speech (and engaged in Yoga meditation). Possessed of great energy, that regenerate ascetic, O monarch, while living within the waters (of the sea), roamed through all the worlds with the speed of the mind, desirous of seeing all things. 3 Having beheld the whole earth bounded by the ocean and adorned with rivers and lakes and woods, the ascetic one day, while sitting under the water, began to think in this strain, 'In this world of mobile and immobile creatures there is none equal to me. Who can roam with me among the stars and planets in the firmament and dwell again within the waters.' Unseen by the Rakshasas while he repeated this to himself, the Pisachas said unto him, 'It behoves thee not to say so. There is a man, named Tuladhara, possessed of great fame and engaged in the business of buying and selling. Even he, O best of regenerate persons, is not worthy of saying such words as thou sayest.' Thus addressed by those beings, Jajali of austere penances replied unto them, saying, 'I shall see that famous Tuladhara who is possessed of such wisdom.' When the Rishi said those words, those superhuman beings raised him from the sea, and said unto him, 'O best of

regenerate persons, go thou along this road.' Thus addressed by those beings, Jajali proceeded onwards with a cheerless heart. Arrived at Varanasi he met Tuladhara whom he addressed saying the following words.'

"Yudhishthira said, 'What, O sire, are those difficult feats that Jajali had performed before in consequence of which he had acquired such high success? It behoveth thee to describe them to me.'

"Bhishma said, 'Jajali had become engaged in penances of the severest austerities. He used to perform ablutions morning and evening. Carefully tending his fires, he was devoted to the study of the Vedas. Well-conversant with the duties laid down for forest recluses, Jajali (in consequence of his practices) seemed to blaze with effulgence. 1 He continued to live in the woods, engaged all the while in penances. But he never regarded himself as one that had acquired any merit by his acts. In the season of the rains he slept under the open sky. In autumn he sat in water. In summer he exposed himself to the sun and the wind. Still he never regarded himself as one that had acquired any merit through such acts. He used to sleep on diverse kinds of painful beds and also on the bare earth. Once on a time, that ascetic, while standing under the sky in the rainy season, received on his head repeated downpours from the clouds. He had to pass through the woods repeatedly. What with exposure to the rains and what with the filth they caught, the locks of that sinless Rishi became entangled and intertwined with one another. On one occasion, that great ascetic, abstaining entirely from food and living upon air only, stood in the forest like a post of wood. Unmoved at heart, he stood there, without once stirring an inch. While he stood there like a wooden post, perfectly immovable, O Bharata, a pair of Kulinga birds, O king, built their nest on his head. Filled with compassion, the great Rishi suffered that feathery couple in building their nest among his matted locks with shreds of grass. And as the ascetic stood there like a post of wood, the two birds lived with confidence on his head happily. The rains passed away and autumn came. The couple, urged by desire, approached each other according to the law of the Creator, and in complete confidence laid their eggs, O king, on the head of that Rishi. Of rigid vows and possessed of energy, the ascetic knew it. Knowing what the birds had done, Jajali moved not. Firmly resolved to acquire merit, no act that involved the slightest injury to others could recommend itself to him. The feathery couple going away and moving every day from and to his head, happily and confidently lived there, O puissant king! When in the progress of time the eggs became mature and young ones came out, they began to grow up in that nest, for Jajali moved not in the least. Firm in the observance of his vows, the righteous-souled Rishi continued to hold and protect those eggs by standing on that very spot perfectly motionless and rapt in Yoga meditation. In course of time the young ones grew and became equipped with wings. The Muni knew that the young Kulingas had attained to that stage of development. That foremost of intelligent men, steady in the observance of vows, one day beheld those

young ones and became filled with pleasure. The parent-birds, seeing their young ones equipped with wings, became very happy and continued to dwell in the Rishi's head with them in perfect safety. The learned Jajali saw that when the young birds became equipped with wings they took to the air every evening and returned to his head without having proceeded far. He still stood motionless on that spot. Sometimes, after he saw that, left by their parents, they went out by themselves and returned again by themselves. Jajali still moved not. A little while after, the young birds going away in the morning passed the whole day out of his sight, but came back in the evening for dwelling in the nest. Sometimes, after that, leaving their nest for five days at a stretch, they returned on the sixth day. Jajali still moved not. Subsequently, when their strength became fully developed they left him and returned not at all even after many days. At last, on one occasion, leaving him, they came not even after a month. Then, O king, Jajali left that spot. When they had thus gone away for good, Jajali wondered much, and thought that he had achieved ascetic success. Then pride entered his heart. Firm in the observance of vows, the great ascetic, seeing the birds thus leave him after having been reared on his head, thought highly of himself, and became filled with delight. He, then, bathed in a stream and poured libations on the sacred fire, and paid his adorations to the rising Sun indeed, having thus caused those chataka birds to grow on his head, Jajali, that foremost of ascetics, began to slap his armpits and proclaim loudly through the sky, 'I have won great merit.' Then an invisible voice arose in the sky and Jajali heard these words, 'Thou art not equal, O Jajali, to Tuladhara in point of righteousness. Possessed of great wisdom, that Tuladhara lives at Baranasi. Even he is not fit to say what thou sayest, O regenerate one.' Hearing these words, Jajali became filled with wrath, and desirous of meeting Tuladhara, O monarch, began to roam over the whole earth, observing the vow of silence and passing the night at that spot where evening overtook him. 1 After a considerable time he reached the city of Baranasi, and saw Tuladhara engaged in selling miscellaneous articles. 2 As soon as the shop-keeper Tuladhara beheld the Brahmana arrived at his place, he cheerfully stood up and worshipped the guest with proper salutations. 3

"Tuladhara said, 'Without doubt, O Brahmana, it is known to me that thou hast come to me. Listen, however, O foremost of regenerate persons, to what I say. Living on a low land near the sea-shore thou underwentest very austere penances. But thou hadst no consciousness of having achieved righteousness or merit. When thou didst at last attain to ascetic success, certain birds were born on thy head. Thou tookest great care of the little creatures. When at last those birds became equipped with wings and when they began to leave thy head for going hither and thither in search of food,

it was then that, in consequence of having thus assisted at the birth of those Chatakas, thou begannest to feel the impulse of pride, O Brahmana, thinking thou hadst achieved great merit. 1 Then, O foremost of regenerate persons, thou heardest in the sky a voice that referred to me. The words thou didst hear filled thee with wrath, and as the consequence thereof thou art here. Tell me, what wish of thine I shall accomplish, O best of Brahmanas!'"

230:2 In this connection,' i.e., the subject of the true cause to which is to be ascribed the dispensation of happiness or its reverse.

230:3 His gross body was within the water. Nevertheless, by Yoga power, he was able to rove over the world in his subtile body and beheld everything he wished to see.

231:1 Criya is explained by the commentator as implying the possession of Vedic lore.

232:1 This was a new vow that Jajali began to observe, the vow, viz., of travelling over the entire earth, sleeping there where evening overtook him.

232:2 A Beniya's shop is a miscellaneous depot. It contains chiefly spices and drugs, but there is no article for domestic use that may not be found in such a shop.

232:3 Bhandajivanah is one who lays out capital and lives upon its profits.

233:1 Charin is sancharanam for food.

12.254.1

भीष्म उवाच
इत्युक्तः स तदा तेन तुलाधारेण धीमता
प्रोवाच वचनं धीमाञ्जाजलिर्जपतां वरः

12.254.2

विक्रीणानः सर्वरसान्सर्वगन्धांश्च वाणिज
वनस्पतीनोषधीश्च तेषां मूलफलानि च

12.254.3

अध्यगा नैष्ठिकीं बुद्धिं कुतस्त्वामिदमागतम्
एतदाचक्ष्व मे सर्वं निखिलेन महामते

12.254.4

एवमुक्तस्तुलाधारो ब्राह्मणेन यशस्विना
उवाच धर्मसूक्ष्माणि वैश्यो धर्मार्थतत्त्ववित्
जाजलिं कष्टतपसं ज्ञानतृप्तस्तदा नृप

12.254.5

वेदाहं जाजले धर्मं सरहस्यं सनातनम्
सर्वभूतहितं मैत्रं पुराणं यं जना विदुः

12.254.6

अद्रोहेणैव भूतानामल्पद्रोहेण वा पुनः
या वृत्तिः स परो धर्मस्तेन जीवामि जाजले

12.254.7

परिच्छिन्नैः काष्ठतृणैर्मयेदं शरणं कृतम्
अलक्तं पद्मकं तुङ्गं गन्धांश्चोच्चावचांस्तथा

12.254.8

रसांश्च तांस्तान्विप्रर्षे मद्यवर्जानहं बहून्
क्रीत्वा वै प्रतिविक्रीणे परहस्तादमायया

12.254.9

सर्वेषां यः सुहृन्नित्यं सर्वेषां च हिते रतः
कर्मणा मनसा वाचा स धर्मं वेद जाजले

12.254.10

नाहं परेषां कर्माणि प्रशंसामि शपामि वा
आकाशस्येव विप्रर्षे पश्यँल्लोकस्य चित्रताम्

12.254.11

नानुरुध्ये विरुध्ये वा न द्वेष्मि न च कामये
समोऽस्मि सर्वभूतेषु पश्य मे जाजले व्रतम्

12.254.12

इष्टानिष्टविमुक्तस्य प्रीतिरागबहिष्कृतः
तुला मे सर्वभूतेषु समा तिष्ठति जाजले

12.254.13

इति मां त्वं विजानीहि सर्वलोकस्य जाजले
समं मतिमतां श्रेष्ठ समलोष्टाश्मकाञ्चनम्

12.254.14

यथान्धबधिरोन्मत्ता उच्छ्वासपरमाः सदा
देवैरपिहितद्वाराः सोपमा पश्यतो मम

12.254.15

यथा वृद्धातुरकृशा निःस्पृहा विषयान्प्रति
तथार्थकामभोगेषु ममापि विगता स्पृहा

12.254.16

यदा चायं न बिभेति यदा चास्मान्न बिभ्यति
यदा नेच्छति न द्वेष्टि तदा सिध्यति वै द्विजः

12.254.17

यदा न कुरुते भावं सर्वभूतेषु पापकम्
कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा

12.254.18

न भूतो न भविष्यश्च न च धर्मोऽस्ति कश्चन
योऽभयः सर्वभूतानां स प्राप्नोत्यभयं पदम्

12.254.19

यस्मादुद्विजते लोकः सर्वो मृत्युमुखादिव
वाक्क्रूराद्दण्डपारुष्यात्स प्राप्नोति महद्भयम्

12.254.20

यथावद्वर्तमानानां वृद्धानां पुत्रपौत्रिणाम्
अनुवर्तामहे वृत्तमहिंस्राणां महात्मनाम्

12.254.21

प्रनष्टः शाश्वतो धर्मः सदाचारेण मोहितः
तेन वैद्यस्तपस्वी वा बलवान्वा विमोह्यते

12.254.22

आचाराज्जाजले प्राज्ञः क्षिप्रं धर्ममवाप्नुयात्
एवं यः साधुभिर्दान्तश्चरेदद्रोहचेतसा

12.254.23

नद्यां यथा चेह काष्ठमुह्यमानं यदृच्छया
यदृच्छयैव काष्ठेन संधिं गच्छेत केनचित्

12.254.24

तत्रापराणि दारूणि संसृज्यन्ते ततस्ततः
तृणकाष्ठकरीषाणि कदा चिन्नसमीक्षया
एवमेवायमाचारः प्रादुर्भूतो यतस्ततः

12.254.25

यस्मान्नोद्विजते भूतं जातु किंचित्कथंचन
अभयं सर्वभूतेभ्यः स प्राप्नोति सदा मुने

12.254.26

यस्मादुद्विजते विद्वन्सर्वलोको वृकादिव
क्रोशतस्तीरमासाद्य यथा सर्वे जलेचराः

12.254.27

सहायवान्द्रव्यवान्यः सुभगोऽन्योऽपरस्तथा
ततस्तानेव कवयः शास्त्रेषु प्रवदन्त्युत
कीर्त्यर्थमल्पहृल्लेखाः पटवः कृत्स्ननिर्णयाः

12.254.28

तपोभिर्यज्ञदानैश्च वाक्यैः प्रज्ञाश्रितैस्तथा
प्राप्नोत्यभयदानस्य यद्यत्फलमिहाश्नुते

12.254.29

लोके यः सर्वभूतेभ्यो ददात्यभयदक्षिणाम्
स सर्वयज्ञैरीजानः प्राप्नोत्यभयदक्षिणाम्
न भूतानामहिंसाया ज्यायान्धर्मोऽस्ति कश्चन

12.254.30

यस्मान्नोद्विजते भूतं जातु किंचित्कथंचन
सोऽभयं सर्वभूतेभ्यः संप्राप्नोति महामुने

12.254.31

यस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव
न स धर्ममवाप्नोति इह लोके परत्र च

12.254.32

सर्वभूतात्मभूतस्य सम्यग्भूतानि पश्यतः
देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः

12.254.33

दानं भूताभयस्याहुः सर्वदानेभ्य उत्तमम्
ब्रवीमि ते सत्यमिदं श्रद्दधस्व च जाजले

12.254.34

स एव सुभगो भूत्वा पुनर्भवति दुर्भगः
व्यापत्तिं कर्मणां दृष्ट्वा जुगुप्सन्ति जनाः सदा

12.254.35

अकारणो हि नेहास्ति धर्मः सूक्ष्मोऽपि जाजले
भूतभव्यार्थमेवेह धर्मप्रवचनं कृतम्

12.254.36

सूक्ष्मत्वान्न स विज्ञातुं शक्यते बहुनिह्नवः
उपलभ्यान्तरा चान्यानाचारानवबुध्यते

12.254.37

ये च छिन्दन्ति वृषणान्ये च भिन्दन्ति नस्तकान्
वहन्ति महतो भारान्बध्नन्ति दमयन्ति च

12.254.38

हत्वा सत्त्वानि खादन्ति तान्कथं न विगर्हसे
मानुषा मानुषानेव दासभोगेन भुञ्जते

12.254.39

वधबन्धविरोधेन कारयन्ति दिवानिशम्
आत्मना चापि जानासि यद्दुःखं वधताडने

12.254.40

पञ्चेन्द्रियेषु भूतेषु सर्वं वसति दैवतम्
आदित्यश्चन्द्रमा वायुर्ब्रह्मा प्राणः क्रतुर्यमः

12.254.41

तानि जीवानि विक्रीय का मृतेषु विचारणा
का तैले का घृते ब्रह्मन्मधुन्यप्स्वौषधेषु वा

12.254.42

अदंशमशके देशे सुखं संवर्धितान्पशून्
तांश्च मातुः प्रियाञ्जानन्नाक्रम्य बहुधा नराः
बहुदंशकुशान्देशान्नयन्ति बहुकर्दमान्

12.254.43

वाहसंपीडिता धुर्याः सीदन्त्यविधिनापरे
न मन्ये भ्रूणहत्यापि विशिष्टा तेन कर्मणा

12.254.44

कृषिं साध्विति मन्यन्ते सा च वृत्तिः सुदारुणा
भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम्
तथैवानडुहो युक्तान्समवेक्षस्व जाजले

12.254.45

अघ्न्या इति गवां नाम क एनान्हन्तुमर्हति
महच्चकाराकुशलं पृषध्रो गालभन्निव

12.254.46

ऋषयो यतयो ह्येतन्नहुषे प्रत्यवेदयन्
गां मातरं चाप्यवधीर्वृषभं च प्रजापतिम्
अकार्यं नहुषाकार्षीर्लप्स्यामस्त्वत्कृते भयम्

12.254.47

शतं चैकं च रोगाणां सर्वभूतेष्वपातयन्
ऋषयस्ते महाभागाः प्रजास्वेव हि जाजले
भ्रूणहं नहुषं त्वाहुर्न ते होष्यामहे हविः

12.254.48

इत्युक्त्वा ते महात्मानः सर्वे तत्त्वार्थदर्शिनः
ऋषयो यतयः शान्तास्तरसा प्रत्यवेदयन्

12.254.49

ईदृशानशिवान्घोरानाचारानिह जाजले
केवलाचरितत्वात्तु निपुणान्नावबुध्यसे

12.254.50

कारणाद्धर्ममन्विच्छेन्न लोकचरितं चरेत्
यो हन्याद्यश्च मां स्तौति तत्रापि शृणु जाजले

12.254.51

समौ तावपि मे स्यातां न हि मे स्तः प्रियाप्रिये
एतदीदृशकं धर्मं प्रशंसन्ति मनीषिणः

12.254.52

उपपत्त्या हि संपन्नो यतिभिश्चैव सेव्यते
सततं धर्मशीलैश्च नैपुण्येनोपलक्षितः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Thus addressed by the intelligent Tuladhara on that occasion, Jajali of great intelligence, that foremost of ascetics, said these words unto him.'

"Jajali said, 'Thou sellest all kinds of juices and scents, O son of a trader, as also (barks and leaves of) large trees and herbs and their fruits and roots. "How hast thou succeeded in acquiring a certitude or stability of understanding? Whence hath this knowledge come to thee? O thou of great intelligence, tell me all this in detail.'

"Bhishma continued, 'Thus addressed by that Brahmana possessed of I great fame, Tuladhara of the Vaisya order, well-acquainted with the truths touching the interpretations of morality and contented with knowledge, discoursed to Jajali who had undergone severe penances, upon the ways of morality. 2

"Tuladhara said, 'O Jajali, I know morality, which is eternal, with all its mysteries. It is nothing else than that ancient morality which is known to all, and which consists of universal friendliness, and is fraught with beneficence to all creatures. 3 That mode of living which is founded upon a total harmlessness towards all creatures or (in case of actual necessity) upon a minimum of such harm, is the highest morality. I live according to that mode, O Jajali! This my house hath been built with wood and grass cut by other people's hands. Lac dye, the roots of Nymphaea lotus, filaments of the lotus, diverse kinds of good scents 4 and many kinds of liquids, O regenerate

[paragraph continues] Rishi, with the exception of wines, I purchase from other people's hand and sell without cheating. He, O Jajali, is said to know what morality or righteousness is, who is always the friend of all creatures and who is always engaged in the good of all creatures, in thought, word, and deed. I never solicit any one. I never quarrel with any one, I never cherish aversion for any one. I never cherish desire for anything. I cast equal eyes upon all things and all creatures. Behold, O Jajali, this is my vow! My scales are perfectly even, O Jajali, with respect to all creatures. 1 I neither praise nor blame the acts of others, viewing this variety in the world, O foremost of Brahmanas, to be like the variety observable in the sky. 2 Know, O Jajali, that I cast equal eye upon all creatures. O foremost of intelligent men, I see no difference between a clod of earth a piece of stone, and a lump of gold. As the blind, the deaf, and they that are destitute of reason, are perfectly consoled for the loss of their senses, after the same manner am I consoled, by their example (for the enjoyments I abstain from). 3 As they that are overtaken by decrepitude, they that are afflicted by disease, and they that are weakened and emaciated, have no relish for enjoyments of any kind, after the same manner have I ceased to feel any relish for wealth or pleasure or enjoyments. When a person fears nothing and himself is not feared, when he cherishes no desire and hath no aversion for anything, he is then said to attain to Brahma. When a person does not conduct himself sinfully towards any creature in thought, word, or deed, then is he said to attain to Brahma. There is no past, no future. There is no morality or righteousness. He who is not an object of fear with any creature succeeds in attaining to a state in which there is no fear. 4 On the other hand, that person who for harshness of speech and severity of temper, is a source of trouble unto all creatures even as death itself, certainly attains to a state which abounds with fear. I follow the practices of high-souled and benevolent men of advanced years who with their children and children's children live in the due observance of the ordinance laid down in the scriptures. 5 The eternal practices (laid down in the Vedas) are entirely given up by one who suffers himself to be stupefied by some errors that he may have noticed in the conduct of those that are admittedly good and wise. One, however, that is endued with learning, or one that has subdued one's senses, or one that is

possessed of strength of mind, succeeds in attaining to Emancipation, guided by that very conduct. 1 That wise man who, having restrained his senses, practiseth, with a heart cleansed from all desire of injuring others, the conduct that is followed by those called good, is sure, O Jajali, to acquire the merit of righteousness (and Emancipation which is its fruits). In this world, as in a river, a piece of wood that is being borne away by the current as it pleases, is seen to come into contact (for some time) with another piece that is being similarly borne away. There, on the current, other pieces of wood that had been joined together, are seen again to separate from one another. Grass, sticks, and cowdung cakes are seen to be united together. This union is due to accident and not to purpose or design. 2 He of whom no creature is frightened in the least is himself, O ascetic, never frightened by any creature. He, on the other hand, O learned man, of whom every creature is frightened as of a wolf, becomes himself filled with fear as aquatic animals when forced to leap on the shore from fear of the roaring Vadava fire. 3 This practice of universal harmlessness hath arisen even thus. One may follow it by every means in one's power. He who has followers and he who has wealth may seek to adopt it. It is sure to lead also to prosperity and heaven. 4 Inconsequence of their ability to dispel the fears of others, men possessed of wealth and followers are regarded as foremost by the learned. They that are for ordinary happiness practise this duty of universal harmlessness for the sake of fame; while they that are truly skilled, practise the same for the sake of attaining to Brahma. 5 Whatever fruits one enjoys by penances, by sacrifices, by practising liberality, by speaking the truth, and by paying court to wisdom, may all be had by practising the duty of harmlessness. That person who gives unto all creatures the assurance of harmlessness obtains the merit of all sacrifices and at last wins fearlessness for himself as his reward. There is no duty superior to the duty of

abstention from injuring other creatures. He of whom, O great ascetic, no creature is frightened in the least, obtains for himself fearlessness of all creatures. He of whom everybody is frightened as one is of a snake ensconced within one's (sleeping) chamber, never acquires any merit in this world or in the next. The very gods, in their search after it, become stupefied in the track of that person who transcends all states, the person, viz., who constitutes himself the soul of all creatures and who looketh upon all creatures as identical with his own self. 1 Of all gifts, the assurance of harmlessness to all creatures is the highest (in point of merit). I tell thee truly, believe me, O Jajali! One who betakes himself to acts at first wins prosperity, but then (upon the exhaustion of his merit) he once more encounters adversity. Beholding the destruction of (the merits of) acts, the wise do not applaud acts. There is no duty, O Jajali, that is not prompted by some motive (of happiness). Duty, however, is very subtile. Duties have been laid down in the Vedas for the sake of both Brahma and heaven. 2 The subject of duties hath many secrets and mysteries. It is so subtile that it is not easy to understand it fully. Amongst diverse conflicting ordinances, some succeed in comprehending duty by observing the acts of the good. 3 Why dost thou not consume them that emasculate bulls and bore their noses and cause them to bear heavy burthens and bind them and put them under diverse kinds of restraint, and that eat the flesh of living creatures after slaying them? Men are seen to own men as slaves, and by beating, by binding, and by otherwise subjecting them to restraints, cause them to labour day and night. These people are not ignorant of the pain that results from beating and fastening in chains. 4 In every creature that is endued with the five senses live all the deities. Surya, Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama (these dwell in living creatures), There are men that live by trafficking in living creatures! When they earn a living by such a sinful course, what scruples need they feel in selling dead carcases? The goat is Agni. The sheep is Varuna. The horse is Surya. Earth is the deity Virat. The cow and the calf are Soma. The man who sells these can never obtain success. But what fault can attach to the sale of oil, or of Ghrita, or honey, or drugs, O regenerate one? There are many animals that grow up in ease and comfort in places free from gnats and biting insects. Knowing that they are loved

dearly by their mothers, men persecute them in diverse ways, and lead them into miry spots abounding with biting insects. Many draft animals are oppressed with heavy burthens. Others, again, are made to languish in consequence of treatment not sanctioned by the scriptures. I think that such acts of injury done to animals are in no way distinguished from foeticide. People regard the profession of agriculture to be sinless. That profession, however, is certainly fraught with cruelty. The iron-faced plough wounds the soil and many creatures that live in the soil. Cast thy eyes, O Jajali, on those bullocks yoked to the plough. Kine are called in the Srutis the Unslayable. That man perpetrates a great sin who slays a bull or a cow. 1 In days of yore, many Rishis with restrained senses addressed Nahusha, saying, 'Thou hast, O king, slain a cow which is declared in the scriptures to be like unto one's mother. Thou hast also slain a bull, which is declared to be like unto the Creator himself. 2 Thou hast perpetrated an evil act, O Nahusha, and we have been exceedingly pained at it.' For cleansing Nahusha, however, they divided that sin into a hundred and one parts and converting the fragments into diseases cast them among all creatures. 3 Thus, O Jajali, did those highly-blessed Rishis cast that sin on all living creatures, and addressing Nahusha who had been guilty of foeticide, said, 'We shall not be able to pour libations in thy sacrifice.' Thus said those high-souled Rishis and Yatis conversant with the truths of all things, having ascertained by their ascetic power that king Nahusha had not been intentionally guilty of that sin. 4 These, O Jajali, are some of the wicked and dreadful practices that are current in this world. Thou practisest them because they are practised by all men from ancient times, and not because they agree with the dictates of thy cleansed understanding. One should practise what one considers to be one's duty, guided by reasons, instead of blindly following the practices of the world. Listen now, O Jajali, as to what my behaviour is towards him that injures and him that praises me. I regard both of them in the same light. I have none whom I like and none whom I dislike. The wise applauded such a course of conduct as consistent with duty or religion. Even this course of conduct, which is consistent with reasons, is followed by Yatis. The righteous always observe it with eyes possessed of improved vision.'"

233:2 In some of the Bengal texts, verse consists of 3 lines. The 3rd line, however, is omitted in the Bombay edition.

233:3 The commentator observes that in the second line the speaker explains what morality with its mysteries is.

233:4 Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind of medicinal wood also is indicated by it, which is brought from Malwa and Southern India. To this day, it enters into the composition of many drugs used by Hindu Physicians. Tunga is either the filaments of the lotus, or the tree called Punnaga which is identified with the Calophyllum inophyllum of the Linnean genera. The Bombay reading parichcchinnaih for parachcchinnaih does not seem to be correct.

234:1 In the Bengal editions, verse consists of one line. In the Bombay text, it is included with the 10th verse which is made a triplet. The meaning is that weighing creatures I regard all of them as equal. In my scales a Brahmana does not weigh heavier than a Chandala, or an elephant heavier than a dog or cat.

234:2 The sense is this: there is variety in this world. It is, however, like the variety of aspects which the sky shows. It is the same Godhead that manifests itself in diverse forms even as it is the same sky that puts forth various aspects in consequence of the appearance and disappearance of clouds.

234:3 Devairapihita-dwarah means persons whose doors (senses) have been closed by the deities, i.e., men with senses that are defective or lost.

234:4 That state is Brahma, and there is no fear of return from it. Hence, it is called abhayam padam.

234:5 The commentator explains that the mention of putra-pautrinam indicates that kulachara or family practices (if not very cruel) are authoritative.

235:1 The correct reading seems to be vimuchyate.--The sense is this: there is an eternal course of righteousness as laid down in the Vedas. That which is called the conduct of the good may sometimes be stained by some errors. Fools, led by this, give up righteousness itself. On the other hand, wise men, avoiding those errors, take what is good and are saved. An old saying is cited by the commentator to the effect that when all is threatened, a wise man gives up half for saving the remainder. A fool, however, gives up the whole when only half is threatened with destruction.

235:2 The word iha in verse is the only indication of the speaker's desire to allude to the union of relatives in this world.

235:3 K.P. Singha. quietly omits the second half of the second line. The Burdwan translator, as usual, blunders in rendering it. The fact is, krosatah is not an adjective of vrikat, but stands for the roaring Vadava fire. The commentator distinctly mentions drishtante Vadavagnih.

235:4 Both the Vernacular translators have misunderstood this verse.

235:5 Alpahrillekhah is explained by the commentator as alpam vahyasukham hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity, viz., that which has a termination. The patavah are of course, the truly wise, i.e., those that seek felicity that is unending. Kritsna is Brahma; tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it for the sake of Brahma. It is almost impossible to understand verses such as these without the aid of the commentator.

236:1 Padashinah has reference to Devah. The sandhi in Devapi is arsha. The deities become stupefied in his track, i.e., fail to see or find it out, for such a man is apadah, i.e., transcends the highest regions of felicity, such as even the region of Brahman, because of their non-eternity. Such a man attains to Brahma, which is infinite and eternal.

236:2 Bhuta is explained by the commentator as Brahma, and Bhavya, as heaven or the regions of felicity in the next world. In the Vedas both kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices, &c., for heaven.

236:3 The commentator cites some conflicting ordinances about the slaughter of kine. The subject of duty, is thus confused, contradictory declarations being noticeable in the Vedas.

236:4 Badha here means striking or beating. If taken in the sense of 'death' the meaning would be putting some to death so that others may be frightened. These verses are a noble protest against the institution of slavery.

237:1 Some texts read Prishadhro-gamlavanniva, meaning Prishadhara perpetrated a great sin by killing a cow (mistaking it for a tiger, as the story goes).

237:2 The cow is called the mother because of the use to which she is subservient. Her milk nourishes every infant as much as the mother's bosom. The bull, again, is Prajapati, because like Prajapati he creates offspring and assists man in the production of food.

237:3 Nahusha had killed a cow and a bull for honouring the Rishis. The latter, however, expressed their dissatisfaction at the act, and cleansed him of the sin in the manner indicated in the text. The commentator cites the instance of how Indra was cleansed of the sin of Brahmanicide. The Rishis, in compassion, distributed the sin among all beings of the feminine sex. That sin manifests itself in their periodical flows and the consequent impurity.

237:4 The commentator explains that the Rishis addressed Nahusha in that style even when they knew that he had not intentionally slain the cow and the bull. The object of the speaker is to show the enormity of the act when done intentionally.

12.255.1

जाजलिरुवाच
यथा प्रवर्तितो धर्मस्तुलां धारयता त्वया
स्वर्गद्वारं च वृत्तिं च भूतानामवरोत्स्यते

12.255.2

कृष्या ह्यन्नं प्रभवति ततस्त्वमपि जीवसि
पशुभिश्चौषधीभिश्च मर्त्या जीवन्ति वाणिज

12.255.3

यतो यज्ञः प्रभवति नास्तिक्यमपि जल्पसि
न हि वर्तेदयं लोको वार्तामुत्सृज्य केवलम्

12.255.4

तुलाधार उवाच
वक्ष्यामि जाजले वृत्तिं नास्मि ब्राह्मण नास्तिकः
न च यज्ञं विनिन्दामि यज्ञवित्तु सुदुर्लभः

12.255.5

नमो ब्राह्मणयज्ञाय ये च यज्ञविदो जनाः
स्वयज्ञं ब्राह्मणा हित्वा क्षात्रं यज्ञमिहास्थिताः

12.255.6

लुब्धैर्वित्तपरैर्ब्रह्मन्नास्तिकैः संप्रवर्तितम्
वेदवादानविज्ञाय सत्याभासमिवानृतम्

12.255.7

इदं देयमिदं देयमिति नान्तं चिकीर्षति
अतः स्तैन्यं प्रभवति विकर्माणि च जाजले
तदेव सुकृतं हव्यं येन तुष्यन्ति देवताः

12.255.8

नमस्कारेण हविषा स्वाध्यायैरौषधैस्तथा
पूजा स्याद्देवतानां हि यथा शास्त्रनिदर्शनम्

12.255.9

इष्टापूर्तादसाधूनां विषमा जायते प्रजा
लुब्धेभ्यो जायते लुब्धः समेभ्यो जायते समः

12.255.10

यजमानो यथात्मानमृत्विजश्च तथा प्रजाः
यज्ञात्प्रजा प्रभवति नभसोऽम्भ इवामलम्

12.255.11

अग्नौ प्रास्ताहुतिर्ब्रह्मन्नादित्यमुपतिष्ठति
आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः

12.255.12

तस्मात्स्वनुष्ठितात्पूर्वे सर्वान्कामांश्च लेभिरे
अकृष्टपच्या पृथिवी आशीर्भिर्वीरुधोऽभवन्
न ते यज्ञेष्वात्मसु वा फलं पश्यन्ति किंचन

12.255.13

शङ्कमानाः फलं यज्ञे ये यजेरन्कथंचन
जायन्तेऽसाधवो धूर्ता लुब्धा वित्तप्रयोजनाः

12.255.14

स स्म पापकृतां लोकान्गच्छेदशुभकर्मणा
प्रमाणमप्रमाणेन यः कुर्यादशुभं नरः
पापात्मा सोऽकृतप्रज्ञः सदैवेह द्विजोत्तम

12.255.15

कर्तव्यमिति कर्तव्यं वेत्ति यो ब्राह्मणोभयम्
ब्रह्मैव वर्तते लोके नैति कर्तव्यतां पुनः

12.255.16

विगुणं च पुनः कर्म ज्याय इत्यनुशुश्रुम
सर्वभूतोपघातश्च फलभावे च संयमः

12.255.17

सत्ययज्ञा दमयज्ञा अलुब्धाश्चात्मतृप्तयः
उत्पन्नत्यागिनः सर्वे जना आसन्नमत्सराः

12.255.18

क्षेत्रक्षेत्रज्ञतत्त्वज्ञाः स्वयज्ञपरिनिष्ठिताः
ब्राह्मं वेदमधीयन्तस्तोषयन्त्यमरानपि

12.255.19

अखिलं दैवतं सर्वं ब्रह्म ब्राह्मणसंश्रितम्
तृप्यन्ति तृप्यतो देवास्तृप्तास्तृप्तस्य जाजले

12.255.20

यथा सर्वरसैस्तृप्तो नाभिनन्दति किंचन
तथा प्रज्ञानतृप्तस्य नित्यं तृप्तिः सुखोदया

12.255.21

धर्मारामा धर्मसुखाः कृत्स्नव्यवसितास्तथा
अस्ति नस्तत्त्वतो भूय इति प्रज्ञागवेषिणः

12.255.22

ज्ञानविज्ञानिनः केचित्परं पारं तितीर्षवः
अतीव तत्सदा पुण्यं पुण्याभिजनसंहितम्

12.255.23

यत्र गत्वा न शोचन्ति न च्यवन्ति व्यथन्ति च
ते तु तद्ब्रह्मणः स्थानं प्राप्नुवन्तीह सात्त्विकाः

12.255.24

नैव ते स्वर्गमिच्छन्ति न यजन्ति यशोधनैः
सतां वर्त्मानुवर्तन्ते यथाबलमहिंसया

12.255.25

वनस्पतीनोषधीश्च फलमूलं च ते विदुः
न चैतानृत्विजो लुब्धा याजयन्ति धनार्थिनः

12.255.26

स्वमेव चार्थं कुर्वाणा यज्ञं चक्रुः पुनर्द्विजाः
परिनिष्ठितकर्माणः प्रजानुग्रहकाम्यया

12.255.27

प्रापयेयुः प्रजाः स्वर्गं स्वधर्मचरणेन वै
इति मे वर्तते बुद्धिः समा सर्वत्र जाजले

12.255.28

प्रयुञ्जते यानि यज्ञे सदा प्राज्ञा द्विजर्षभ
तेन ते देवयानेन पथा यान्ति महामुने

12.255.29

आवृत्तिस्तत्र चैकस्य नास्त्यावृत्तिर्मनीषिणाम्
उभौ तौ देवयानेन गच्छतो जाजले पथा

12.255.30

स्वयं चैषामनडुहो युज्यन्ति च वहन्ति च
स्वयमुस्राश्च दुह्यन्ते मनःसंकल्पसिद्धिभिः

12.255.31

स्वयं यूपानुपादाय यजन्ते स्वाप्तदक्षिणैः
यस्तथाभावितात्मा स्यात्स गामालब्धुमर्हति

12.255.32

ओषधीभिस्तथा ब्रह्मन्यजेरंस्ते नतादृशाः
बुद्धित्यागं पुरस्कृत्य तादृशं प्रब्रवीमि ते

12.255.33

निराशिषमनारम्भं निर्नमस्कारमस्तुतिम्
अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः

12.255.34

नाश्रावयन्न च यजन्न ददद्ब्राह्मणेषु च
ग्राम्यां वृत्तिं लिप्समानः कां गतिं याति जाजले
इदं तु दैवतं कृत्वा यथा यज्ञमवाप्नुयात्

12.255.35

जाजलिरुवाच
न वै मुनीनां शृणुमः स्म तत्त्वं; पृच्छामि त्वा वाणिज कष्टमेतत्
पूर्वे पूर्वे चास्य नावेक्षमाणा; नातः परं तमृषयः स्थापयन्ति

12.255.36

अस्मिन्नेवात्मतीर्थे न पशवः प्राप्नुयुः सुखम्
अथ स्वकर्मणा केन वाणिज प्राप्नुयात्सुखम्
शंस मे तन्महाप्राज्ञ भृशं वै श्रद्दधामि ते

12.255.37

तुलाधार उवाच
उत यज्ञा उतायज्ञा मखं नार्हन्ति ते क्वचित्
आज्येन पयसा दध्ना पूर्णाहुत्या विशेषतः
वालैः शृङ्गेण पादेन संभवत्येव गौर्मखम्

12.255.38

पत्नीं चानेन विधिना प्रकरोति नियोजयन्
पुरोडाशो हि सर्वेषां पशूनां मेध्य उच्यते

12.255.39

सर्वा नद्यः सरस्वत्यः सर्वे पुण्याः शिलोच्चयाः
जाजले तीर्थमात्मैव मा स्म देशातिथिर्भव

12.255.40

एतानीदृशकान्धर्मानाचरन्निह जाजले
कारणैर्धर्ममन्विच्छन्न लोकानाप्नुते शुभान्

12.255.41

भीष्म उवाच
एतानीदृशकान्धर्मांस्तुलाधारः प्रशंसति
उपपत्त्या हि संपन्नान्नित्यं सद्भिर्निषेवितान्

Translation — Kisari Mohan Ganguli

"Jajali said, 'This course of duty that thou, O holder of scales, preachest, closes the door of heaven against all creatures and puts a stop to the very means of their subsistence. From agriculture comes food. That food offers subsistence even to thee. With the aid of animals and of crops and herbs, human beings, O trader, are enabled to support their existence. From animals and food sacrifices flow. Thy doctrines smack of atheism. This world will come to an end if the means by which life is supported have to be abandoned.'

"Tuladhara said, 'I shall now speak on the object of the means of sustenance. I am not, O Brahmana, an atheist. I do not blame Sacrifices. The man, however, is very rare that is truly conversant with Sacrifice. I bow to that Sacrifice which is ordained for Brahmanas. I bow also to them that are conversant with that Sacrifice. Alas, the Brahmanas, having given up the Sacrifice that is ordained for them, have betaken themselves to the performance of Sacrifices that are for Kshatriyas. 1 Many persons of faith, O regenerate one, that are covetous and fond of wealth, without having understood the true meaning of the declarations of the Srutis, and proclaiming things that are really false but that have the show of truth, have introduced many kinds of Sacrifices, saying, 'This should be given away in this Sacrifice. This other thing should be given away in this other Sacrifice. The first of this is very laudable.' The consequence, however, of all this, O Jajali, is that theft and many evil acts spring up. 2 It should be known that only that sacrificial offering which was acquired by righteous means can gratify the gods. There are abundant indications in the scriptures that the worship of the deities may be accomplished with vows, with libations poured on the fire, with recitations or chanting of the Vedas, and with plants and herbs. From their religious acts unrighteous persons get wicked offspring. From covetous men are born children that are covetous, and from those that are contented spring children that are contented. If the sacrificer and the priest suffer themselves to be moved by desire of fruit (in respect of the Sacrifices they perform or assist in), their children take the stain. If, on the other hand, they do not yield to desire of fruit, the children born to them become of the same kind. From Sacrifices spring progeny like clear water from the firmament. The libations poured on the sacrificial fire rise up to the Sun. From the Sun springs rain. From rain springs food. From food are born living creatures. In former days, men righteously devoted to Sacrifices used to obtain therefrom the fruition of all their wishes. The earth yielded crops without tillage. The blessing uttered

by the Rishis produced herbs and plants. 1 The men of former times never performed Sacrifices from desire of fruits and never regarded themselves as called upon to enjoy those fruits. Those who somehow perform sacrifices, doubting the while their efficacy take birth in their next lives as dishonest, wily, and greedy men exceedingly covetous of wealth. That man who by the aid of false reasoning holds up all the authoritative scriptures as fraught with evil, is certain to go, for such sinful act of his, into the regions of the sinful. Such a man is certainly possessed of a sinful soul, O foremost of Brahmanas, and always remains here, bereft of wisdom. 2 That man who regards those acts obligatory which have been laid down in the Vedas and directed to be accomplished every day, who is penetrated with fear if he fails to accomplish them any day, who takes all the essentials of Sacrifice as identical with Brahma, and who never regards himself as the actor, is truly a Brahmana. 3 If the acts of such a person become incomplete, or if their completion be obstructed by all unclean animals, even then those acts are, as heard by us, of superior efficacy. If, however, those acts are done from desire of fruit (and their completion be obstructed by such impediments), then expiation would become necessary. They who covet the acquisition of the highest object of life (viz., Emancipation), who are bereft of cupidity in respect of all kinds of worldly wealth, who discard all provision for the future, and who are freed from envy, betake themselves to practice of truth and self-restraint as their Sacrifice. 4 They that are conversant with the distinction between body and soul, that are devoted to Yoga, and that meditate on the Pranava, always

succeed in gratifying others. 1 The universal Brahma (viz., Pranava), which is the soul of the deities, dwells in him who is conversant with Brahma. When, therefore, such a man eats and is gratified, all the deities, O Jajali, become gratified and are contented. 2 As one who is gratified with all kinds of taste feels no desire for any particular taste, after the same manner one who is gratified with knowledge hath everlasting gratification which to him is a source of perfect bliss. Those wise men who are the refuge of righteousness and whose delight is in righteousness, are persons that have certain knowledge of what is to be done and what should not be done. One possessed of such wisdom always regards all things in the universe to have sprung from his own Self. 3 Some that are endued with knowledge, that strive to reach the other shore (of this ocean of life), and that are possessed of faith, succeed in attaining to the region of Brahman, which is productive of great blessings, highly sacred, and inhabited by righteous persons,--a region which is freed from sorrow, whence there is no return, and where there is no kind of agitation or pain. Such men do not covet heaven. They do not adore Brahma in costly sacrifices. They walk along the path of the righteous. The Sacrifices they perform are performed without injury to any creature. 4 These men know trees and herbs and fruits and roots as the only sacrificial offerings. Covetous priests, for they are desirous of wealth, never officiate at the sacrifices of these (poor) men. These regenerate men, although all their acts have been completed, still perform sacrifices from desire of doing good to all creatures and constituting their own selves as sacrificial offerings. 5 For this reason, grasping priests officiate at the Sacrifices of only those misguided persons who, without endeavouring to attain to Emancipation, seek for heaven. As regards those, however, that are really good, they always seek, by accomplishing their own duties, to cause others to ascend to heaven. Looking at both these kinds of behaviour, O Jajali, I have (abstained from injuring any creature in the world and have) come to regard all creatures with an equal heart. 6 Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which with respect to their fruits are of two kinds, for some of

them lead to Emancipation whence there is no return, and others lead to regions of bliss whence there is return). By performing those Sacrifices, they proceed, O great ascetic, along paths trodden by the gods. Of one class of Sacrificers (viz., they who sacrifice from desire of fruit) there is return (from the region which they reach). Of those, however, that are truly wise (viz., those who sacrifice without being urged thereto by desire of fruit), there is no return. Although both classes of sacrificers, O Jajali, proceed along the path trodden by the deities (in consequence of the sacrifices they perform), yet such is the difference between their ultimate ends. 1 In consequence of the success that attends the purposes formed in the mind of such men, bulls, without being forced thereto, willingly set their shoulders to the plough for assisting at tillage and to the yoke for dragging their cars, and kine pour forth milk from udders untouched by human hands. Creating sacrificial stakes (and other necessaries of Sacrifice) by simple flats of the will, they perform many kinds of Sacrifice well-completed with abundant presents. 2 One who is of such a cleansed soul may slaughter a cow (as an offering in Sacrifice). 3 They, therefore, that are not of that kind should perform Sacrifices with herbs and plants (and not animals). Since Renunciation hath such merit, it is for that reason that I have kept it before my eyes in speaking to thee. 4 The gods know him for a Brahmana who has given up all desire of fruit, who hath no exertion in respect of worldly acts, who never bows down his head unto any one, who never utters the praises of others, and who is endued with strength though his acts have all been weakened. 5 What, O Jajali, will be the end of him who doth not recite the Vedas, unto others, who doth not perform Sacrifices (properly), who doth not make gifts unto (deserving) Brahmanas, and who followeth an avocation in which every kind of desire is indulged? By properly reverencing, however, the duties that appertain to Renunciation, one is sure of attaining to Brahma.' 6

"Jajali said, 'We had never before, O son of a trader, heard of these recondite doctrines of ascetics that perform only mental Sacrifices. These doctrines are exceedingly difficult of comprehension. It is for this reason that I ask thee (about them). The sages of olden days were not followers of those doctrines of Yoga. Hence, the sages that have succeeded them have not propounded them (for general acceptance). 1 If thou sayest that only men of brutish minds fail to achieve sacrifices in the soil of the Soul, then, O son of a trader, by what acts would they succeed in accomplishing their happiness? Tell me this, O thou of great wisdom! Great is my faith in thy words.' 2

"Tuladhara said, 'Sometimes sacrifices performed by some persons do not become sacrifices (in consequence of the absence of faith of those that perform them). These men, it should be said, are not worthy of performing any sacrifice (internal or external). As regards the faithful, however, only one thing, viz., the cow, is fit for upholding all sacrifices by means of full libations of clarified butter, milk, and curds, the hair at end of her tail, her horns, and her hoofs. 3 (The Vedas declare that sacrifices cannot be performed by an unmarried man). In performing sacrifices, however, according to the mode I have pointed out (viz., by abstaining from slaughter of animals and dedicating only clarified butter, etc.), one may make Faith one's wedded wife, for dedicating such (innocent) offerings to the deities. By duly reverencing such sacrifices, one is sure to attain to Brahma. 4 To the exclusion of all animals (which are certainly unclean as offering in sacrifices), the rice-ball is a worthy offering in sacrifices. All rivers are as sacred as the Saraswati, and all mountains are sacred. O Jajali, the Soul is itself a Tirtha. Do not wander about on the earth for visiting sacred places. A person, by observing these duties (that I have spoken of and that do not involve injury to other

creatures), and by seeking the acquisition of merit agreeably to his own ability, certainly succeeds in obtaining blessed regions hereafter.' 1

"Bhishma continued, 'These are the duties, O Yudhishthira, which Tuladhara applauded,--duties that are consistent with reason, and that are always observed by those that are good and wise.'"

238:1 The fact is, all Sacrifices, in which injury is done to animal and vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that Brahmanas should perform is Yoga.

238:2 Sacrifices are always attractive for the fame they bring. Their performance depends upon wealth. The acquisition of wealth leads to the commission of many evil acts.

239:1 The sense is that in former days when the true meaning of Sacrifice was understood and all men performed them without being urged by the desire of fruit, the beneficial consequences that flowed were the production of crops without tillage (and without injury to animals that live in holes and burrows). The good wishes the Rishis cherished for all creatures were sufficient to produce herbs and plants and trees. May not this be taken as an indication of the traditional idea of the happiness of Eden before the fall of man?

239:2 'Bereft of wisdom' is explained by the commentator as implying the non-attainment of emancipation.

239:3 This verse is exceedingly terse and condensed. In the second line, the words Brahmana vartate loke, literally rendered, mean 'who believes that only Brahma exists in the world.' The commentator takes these words as implying 'who regards every essential of Sacrifice as Brahma.' Although I have followed the commentator, yet I think his interpretation to be rather far-fetched. Why may not the words be taken in a literal sense? He who takes Brahma to be all things and all things to be Brahma, becomes sinless and deserves to be called a Brahmana. The last word of the second tine simply means 'who does not regard his own self as the actor.' The view expressed in the Gita is that we should do all acts believing ourselves to be only agents or instruments of the Supreme deity. Acts are His, we are only His tools. Such a conviction is sure to guard us against all evil acts.

239:4 What is said in verse 17 is that when Sacrifices are done from a sense of duty, notwithstanding their incompleteness, they become efficacious. It is only when they are performed from desire of fruit that expiation becomes necessary if their completion be obstructed by any cause. Having thus applauded the Sacrifices (represented by acts) of the truly wise, other kinds of Sacrifices are indicated in verse 18. K.P. Singha translates 18 correctly. The Burdwan version is erroneous.

240:1 Swayajna is literally 'sacrifice in one's own self'; hence, Yoga, Brahmam vedam is Pranava or Om.

240:2 K.P. Singha erroneously translates this verse. The Burdwan version, so far as it goes, is correct. Sarvam Brahma is explained as Pranava, which is akhilam daivatam, for the Srutis declare that Omkarah sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in this verse is that when such a man eats and is gratified, the whole universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a particle of pottage gratified the hunger of thousands of Durvasa's pupils.

240:3 Such a man regards all things as Brahma, and himself as Brahma.

240:4 K.P. Singha blunders in rendering the second half of the first line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path of the righteous,' the commentator thinks, is Yoga.

240:5 i.e., they perform mental Sacrifices.

240:6 'For the reason,' i.e., because they cannot officiate at the Sacrifices of those that are truly good. In the second line (28 is a triplet), the nominative sadhavah is understood. The meaning is that such men, that is, the truly good, accomplish their own duties not for benefiting their own selves but for the good of others. What is said in the third line is that observing both kinds of behaviour, i.e., that of the good and that of the misguided, I follow the path of the former by abstaining from every kind of injury.

241:1 Yajneshu is 'among Sacrifices.' Yani has reference to the different kinds of the Sacrifices, viz., those performed from desire of fruit and consequently productive of Return, and those not performed from desire of fruit and consequently leading to Emancipation. Tena stands for tena Yajnena. What the speaker wishes to lay down is that only a certain class of sacrificers succeed in attaining to an end whence there is no return.

241:2 The sense seems to be that they perform mental Sacrifices, and not actual sacrifices after having created by Yoga-power all the necessary articles.

241:3 The sin of slaughtering a cow will not touch such a person, his soul being above the influence of acts.

241:4 i.e., I have for this reason spoken in praise of Renunciation and not that frame of mind in which one acts from desire of fruit.

241:5 These are, of course, the indications of complete Renunciation. Such a man never bends his head to another and never flatters another, for he is above all want.

241:6 Verse 35 is a triplet. In the first two lines the speaker says that one who does not accomplish the acts specified, fails to attain to a desirable end. In the last line, idam, refers to the duties of a true Brahmana or the indications of the Renunciation as laid down in verse 34. Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

242:1 The Munis referred to in the first line are those mentioned in verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is gahanam. Asya in the second line refers to the particular Yoga of those Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether new, a circumstance that would detract from their merit, the commentator explains the words natah as preceded by Avekshamana api understood.

242:2 Yasmin here is equivalent to Yadi, it being, as the commentator explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam, meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The use of the singular for the plural is arsha.

242:3 What is said here is this: the sacrifices of some men become lost through absence of faith. These men, it is plain, are not worthy of performing any kind of sacrifice internal or external. The performance of sacrifice, however, is easy. The cow and her products can minister to all sacrifices. In the case of those that are able, full libations of clarified butter, of milk, and of curds, are sufficient to enable them to perform whatever sacrifice they wish. As regards those that are poor, the dust of a cow's hoof and the water in which a cow's tail and horns have been washed, are quite sufficient to enable them to perform their sacrifices. Purnahuti should not, I think, be taken as different from clarified butter, etc.

242:4 All these verses are exceedingly terse. Anena vidhina is the mode which the speaker himself advocates, viz., the performance of sacrifices without slaughter of animals. Niyojayan is an instance hetau satri. After prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in verse 35 above) is Brahma.

243:1 The soul is itself a tirtha. A tirtha, of course, is a spot containing sacred water. One should seek the acquisition of merit in the soul instead of going to places called sacred and lying in different parts of the earth. 'According to his own ability' means 'according to the best of his power.' If one can perform a sacrifice with clarified butter, one should not do it with the dust of a cow's hoofs.

12.256.1

तुलाधार उवाच
सद्भिर्वा यदि वासद्भिरयं पन्थाः समाश्रितः
प्रत्यक्षं क्रियतां साधु ततो ज्ञास्यसि तद्यथा

12.256.2

एते शकुन्ता बहवः समन्ताद्विचरन्ति हि
तवोत्तमाङ्गे संभूताः श्येनाश्चान्याश्च जातयः

12.256.3

आह्वयैनान्महाब्रह्मन्विशमानांस्ततस्ततः
पश्येमान्हस्तपादेषु श्लिष्टान्देहे च सर्वशः

12.256.4

संभावयन्ति पितरं त्वया संभाविताः खगाः
असंशयं पिता च त्वं पुत्रानाह्वय जाजले

12.256.5

भीष्म उवाच
ततो जाजलिना तेन समाहूताः पतत्रिणः
वाचमुच्चारयन्दिव्यां धर्मस्य वचनात्किल

12.256.6

अहिंसादिकृतं कर्म इह चैव परत्र च
स्पर्धा निहन्ति वै ब्रह्मन्साहता हन्ति तं नरम्

12.256.7

श्रद्धावृद्धं वाङ्मनसी न यज्ञस्त्रातुमर्हति
अत्र गाथा ब्रह्मगीताः कीर्तयन्ति पुराविदः

12.256.8

शुचेरश्रद्दधानस्य श्रद्दधानस्य चाशुचेः
देवाश्चित्तममन्यन्त सदृशं यज्ञकर्मणि

12.256.9

श्रोत्रियस्य कदर्यस्य वदान्यस्य च वार्धुषेः
मीमांसित्वोभयं देवाः सममन्नमकल्पयन्

12.256.10

प्रजापतिस्तानुवाच विषमं कृतमित्युत
श्रद्धापूतं वदान्यस्य हतमश्रद्धयेतरत्
भोज्यमन्नं वदान्यस्य कदर्यस्य न वार्धुषेः

12.256.11

अश्रद्दधान एवैको देवानां नार्हते हविः
तस्यैवान्नं न भोक्तव्यमिति धर्मविदो विदुः

12.256.12

अश्रद्धा परमं पापं श्रद्धा पापप्रमोचनी
जहाति पापं श्रद्धावान्सर्पो जीर्णामिव त्वचम्

12.256.13

ज्यायसी या पवित्राणां निवृत्तिः श्रद्धया सह
निवृत्तशीलदोषो यः श्रद्धावान्पूत एव सः

12.256.14

किं तस्य तपसा कार्यं किं वृत्तेन किमात्मना
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः

12.256.15

इति धर्मः समाख्यातः सद्भिर्धर्मार्थदर्शिभिः
वयं जिज्ञासमानास्त्वा संप्राप्ता धर्मदर्शनात्

12.256.16

स्पर्धां जहि महाप्राज्ञ ततः प्राप्स्यसि यत्परम्
श्रद्धावाञ्श्रद्दधानश्च धर्मांश्चैवेह वाणिजः
स्ववर्त्मनि स्थितश्चैव गरीयानेष जाजले

12.256.17

एवं बहुमतार्थं च तुलाधारेण भाषितम्
सम्यक्चैवमुपालब्धो धर्मश्चोक्तः सनातनः

12.256.18

तस्य विख्यातवीर्यस्य श्रुत्वा वाक्यानि स द्विजः
तुलाधारस्य कौन्तेय शान्तिमेवान्वपद्यत

12.256.19

ततोऽचिरेण कालेन तुलाधारः स एव च
दिवं गत्वा महाप्राज्ञौ विहरेतां यथासुखम्
स्वं स्वं स्थानमुपागम्य स्वकर्मफलनिर्जितम्

12.256.20

समानां श्रद्दधानानां संयतानां सुचेतसाम्
कुर्वतां यज्ञ इत्येव न यज्ञो जातु नेष्यते

12.256.21

श्रद्धा वै सात्त्विकी देवी सूर्यस्य दुहिता नृप
सावित्री प्रसवित्री च जीवविश्वासिनी तथा

12.256.22

वाग्वृद्धं त्रायते श्रद्धा मनोवृद्धं च भारत
यथौपम्योपदेशेन किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that are good or those that are otherwise, have adopted this path of duty that I have spoken of. Thou shalt then understand properly how the truth stands. Behold, many birds are hovering in the sky. Amongst them are those that were reared on thy head, as also many hawks and many others of other species. Behold, O Brahmana, those birds have contracted their wings and legs for entering their respective nests. Summon them, O regenerate one! There those birds, treated with affection by thee, are displaying their love for thee that art their father. Without doubt, thou art their father, O Jajali! Do thou summon thy children.'

"Bhishma continued, 'Then those birds, summoned by Jajali, made answer agreeably to the dictates of that religion which is not fraught with injury to any creature. 2 All acts that are done without injuring any creature become serviceable (to the doer) both here and hereafter. Those acts, however, that involve injury to others, destroy faith, and faith being destroyed, involves the destroyer in ruin. The sacrifices of those that regard acquisition and non-acquisition in the same light, that are endued with faith that are self-restrained, that have tranquil minds, and that perform sacrifices from a sense of duty (and not from desire of fruit), become productive of fruit. 3 Faith with respect to Brahma is the daughter of Surya, O regenerate one. She is the protectress and she is the giver of good birth. Faith is superior to the merit born of (Vedic) recitations and meditation. 4 An act vitiated by defect of speech is saved by Faith. An act vitiated by defect of mind is saved by Faith. But

neither speech nor mind can save an act that is vitiated by want of Faith. 1 Men conversant with the occurrences of the past recite in this connection the following verse sung by Brahman. The offerings in sacrifices of a person that is pure (in body and acts) but wanting in Faith, and of another that is impure (in respect of their worthiness of acceptance). The food, again, of a person conversant with the Vedas but miserly in behaviour, and that of a usurer that is liberal in conduct, 2 the deities after careful consideration, had held to be equal (in respect of their worthiness of acceptance). The' Supreme Lord of all creatures (viz., Brahman) then told them that they had committed an error. The food of a liberal person is sanctified by Faith. The food, however, of the person that is void of Faith is lost in consequence of such want of Faith. The food of a liberal usurer is acceptable but not the food of a miser. 3 Only one person in the world, viz., he that is bereft of Faith, is unfit to make offerings to the deities. The food of only such a man is unfit to be eaten. This is the opinion of men conversant with duties. Want of Faith is a high sin. Faith is a cleanser of sins. Like a snake casting off its slough, the man of Faith succeeds in casting off all his sin. The religion of abstention with Faith is superior to all things considered sacred. Abstaining from all faults of behaviour, he who betakes himself to Faith, becomes sanctified. What need hath such a person of penances, or of conduct, or of endurance? Every man has Faith. Faith, however, is of three kinds, viz., as affected by Sattwa, by Rajas and by Tamas, and according to the kind of Faith that one has, one is named. Persons endued with goodness and possessed of insight into the true import of morality have thus laid down the subject of duties. We have, as the result of our enquiries, got all this from the sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for thou shalt then obtain that which is superior. He who has Faith (in the declarations of the Srutis), and who acts according to their import (in the belief that they are good for him), is certainly of righteous soul. O Jajali, he who adheres to his own path (under the influence of Faith) is certainly a superior person.'

"Bhishma continued, 'After a short while, Tuladhara and Jajali, both of whom had been endued with great wisdom, ascended to heaven and sported

there in great happiness, 1 having reached their respective places earned by their respective acts. Many truths of this kind were spoken of by Tuladhara. That eminent person understood this religion (of abstention from injury) completely. These eternal duties were accordingly proclaimed by him. The regenerate Jajali, O son of Kunti, having heard these words of celebrated energy, betook himself to tranquillity. In this way, many truths of grave import were uttered by Tuladhara, illustrated by examples for instruction. What other truths dost thou wish to hear?'"

243:2 Dharmasya vachanat kila is explained by the commentator as Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also mean, 'obeying the voice of Dharma.'

243:3 The two negatives in the second line amount to an affirmative assertion.

243:4 Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma', hence 'Brahma-vishayini. 'Daughter of Surya' means Sattwiki. Faith is vahirvangamanasi, i.e., is 'the outward form of speech and mind,' implying that it 'transcends (the merit born of) speech (recitation) and mind (meditation).'

244:1 'Defects of speech' are the incorrect utterance of mantras. 'Defects of mind' are such as listlessness, haste, etc.

244:2 Kadarya is explained by the commentator as 'miserly.' I think it may be taken also in a more extended sense. Then again vardhushi is a usurer and not necessarily a dealer in corn.

244:3 The commentator is entirely silent upon this verse. The two Bengali versions have proceeded in two different ways. The four classes of persons indicated in the previous verses are (1) he that is destitute of faith but is (outwardly) pure, (2) he that has faith but is not (outwardly) pure, (3) a miserly person possessed of learning, and (4) a usurer endued with liberality. The answer of Brahman, without touching other points, refers particularly to faith. The liberal man's food is sanctified by faith. The food of him that has no faith is lost. For this reason, the liberal man's food, even if he happens to be a usurer, is worthy of acceptance, and not so the food of the miser even though he may be possessed of Vedic lore.

245:1 The commentator takes the word divam as implying hardakasam. They sported (not in the ordinary felicity of heaven but) in the puissance of Yoga.

12.257.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
प्रजानामनुकम्पार्थं गीतं राज्ञा विचख्नुना

12.257.2

छिन्नस्थूणं वृषं दृष्ट्वा विरावं च गवां भृशम्
गोग्रहे यज्ञवाटस्य प्रेक्षमाणः स पार्थिवः

12.257.3

स्वस्ति गोभ्योऽस्तु लोकेषु ततो निर्वचनं कृतम्
हिंसायां हि प्रवृत्तायामाशीरेषानुकल्पिता

12.257.4

अव्यवस्थितमर्यादैर्विमूढैर्नास्तिकैर्नरैः
संशयात्मभिरव्यक्तैर्हिंसा समनुकीर्तिता

12.257.5

सर्वकर्मस्वहिंसा हि धर्मात्मा मनुरब्रवीत्
कामरागाद्विहिंसन्ति बहिर्वेद्यां पशून्नराः

12.257.6

तस्मात्प्रमाणतः कार्यो धर्मः सूक्ष्मो विजानता
अहिंसैव हि सर्वेभ्यो धर्मेभ्यो ज्यायसी मता

12.257.7

उपोष्य संशितो भूत्वा हित्वा वेदकृताः श्रुतीः
आचार इत्यनाचाराः कृपणाः फलहेतवः

12.257.8

यदि यज्ञांश्च वृक्षांश्च यूपांश्चोद्दिश्य मानवाः
वृथा मांसानि खादन्ति नैष धर्मः प्रशस्यते

12.257.9

मांसं मधु सुरा मत्स्या आसवं कृसरौदनम्
धूर्तैः प्रवर्तितं ह्येतन्नैतद्वेदेषु कल्पितम्

12.257.10

कामान्मोहाच्च लोभाच्च लौल्यमेतत्प्रवर्तितम्
विष्णुमेवाभिजानन्ति सर्वयज्ञेषु ब्राह्मणाः
पायसैः सुमनोभिश्च तस्यापि यजनं स्मृतम्

12.257.11

यज्ञियाश्चैव ये वृक्षा वेदेषु परिकल्पिताः
यच्चापि किंचित्कर्तव्यमन्यच्चोक्षैः सुसंस्कृतम्
महासत्त्वैः शुद्धभावैः सर्वं देवार्हमेव तत्

12.257.12

युधिष्ठिर उवाच
शरीरमापदश्चापि विवदन्त्यविहिंसतः
कथं यात्रा शरीरस्य निरारम्भस्य सेत्स्यति

12.257.13

भीष्म उवाच
यथा शरीरं न ग्लायेन्नेयान्मृत्युवशं यथा
तथा कर्मसु वर्तेत समर्थो धर्ममाचरेत्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited an old narrative of what was recited by king Vichakhy through compassion for all creatures. Beholding the mangled body of a bull, and hearing the exceedingly painful groans of the kine in a cow-slaying sacrifice, and observing the cruel Brahmanas that gathered there for assisting at the ceremonies, that king 2 uttered these words, 'Prosperity to all the kine in the world.' When the slaughter had commenced, these words expressive of a blessing (to those helpless animals) were pronounced. And the monarch further said, 'Only those that are transgressors of defined limits, that are destitute of intelligence, that are atheists and sceptics, and that desire the acquisition of celebrity through sacrifices and religious rites speak highly of the slaughter of animals in sacrifices. 3 The righteous-souled Manu has applauded (the observance of) harmlessness in all (religious) acts. Indeed, men slaughter animals in sacrifices, urged by only the desire of fruit. 4 Hence, guided by authority (in respect of slaughter and abstention from slaughter or harmlessness) one conversant (with the scriptures) should practise the true course of duty which is exceedingly subtile. Harmlessness to all creatures is the highest of all duties. Living in the vicinity of an inhabited place and injuring oneself to the observance of rigid vows, and disregarding the fruits indicated of Vedic acts, one should give up domesticity, adopting a life of Renunciation. Only they that are mean are urged by the desire of

fruit. 1 Reverentially mentioning sacrifices and trees and sacrificial stakes, men do not eat tainted meat. This practice, however, is not worthy of applause. 2 Wine, fish, honey, meat, alcohol, and preparations of rice and sesame seeds, have been introduced by knaves. The use of these (in sacrifices) is not laid down in the Vedas. The hankering after these arises from pride, error of judgment, and cupidity. They that are true Brahmanas realise the presence of Vishnu in every sacrifice. His worship, it has been laid down, should be made with agreeable Payasa. (The leaves and flowers of) such trees as have been indicated in the Vedas, whatever act is regarded as worthy and whatever else is held as pure by persons of pure hearts and cleansed natures and those eminent for knowledge and holiness, are all worthy of being offered to the Supreme Deity and not unworthy of His acceptance.' 3

"Yudhishthira said, 'The body and all sorts of dangers and calamities are continually at war with each other. How, therefore, will a person who is totally free from the desire of harming and who on this account will not be able to act, succeed in keeping up his body?' 4

"Bhishma said, 'One should, when able, acquire merit and act in such a way that one's body may not languish and suffer pain, and that death may not come.'" 5

245:2 Gograhe is explained by the commentator as 'a sacrifice in which kine are stain.' Yajnavatasya is an instance of the genitive for the accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may also mean 'in the cow-pen within the sacrificial enclosure.'

245:3 Avyaktaih is explained by the commentator as Yajnadi-dwaraiva khyatimichchhadbhih.

245:4 Kamakara may also mean recklessness, Vahirvedyam is 'on the outer Vedi or altar.' The actual slaughter takes place on this vedi. The Burdwan translator misunderstands the word.

246:1 Upasya, is explained by the commentator as 'living near an inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas of the acts laid, down in them. Acharah has reference to the duties of the domestic mode of life. Acharah should be made anacharah, i.e., should not be followed. The Sannyasa mode of life is thus recommended.

246:2 The meaning is this: ordinary men abstain from tainted meat, regarding all meat as tainted which is obtained from animals that are not killed in sacrifices and in course of religious acts. The speaker, however, holds that this practise is not worthy of applause, for all meat is tainted, including that of animals slain in sacrifices. K.P. Singha gives the sense correctly though his rendering is not literal. The Burdwan translator, misunderstanding text and commentary, jumbles them together and gives an incorrect rendering.

246:3 Hence there is no need for sacrifices with slaughter of animals, and alcohol, etc.

246:4 The sense is this: dangers are always seeking to destroy the body. The body is always seeking to destroy those destroyers. This perpetual war or struggle implies the desire to injure. How then, asks Yudhishthira, is it possible for any man to lead a perfectly harmless life, harm being implied in the very fact of continued existence?

246:5 The sense, of course, is that one should acquire religious merit without wasting one's body; one should not, that is, cause one's body to be destroyed for the sake of earning merit.

12.258.1

युधिष्ठिर उवाच
कथं कार्यं परीक्षेत शीघ्रं वाथ चिरेण वा
सर्वथा कार्यदुर्गेऽस्मिन्भवान्नः परमो गुरुः

12.258.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
चिरकारेस्तु यत्पूर्वं वृत्तमाङ्गिरसे कुले

12.258.3

चिरकारिक भद्रं ते भद्रं ते चिरकारिक
चिरकारी हि मेधावी नापराध्यति कर्मसु

12.258.4

चिरकारी महाप्राज्ञो गौतमस्याभवत्सुतः
चिरं हि सर्वकार्याणि समेक्षावान्प्रपद्यते

12.258.5

चिरं संचिन्तयन्नर्थांश्चिरं जाग्रच्चिरं स्वपन्
चिरकार्याभिसंपत्तेश्चिरकारी तथोच्यते

12.258.6

अलसग्रहणं प्राप्तो दुर्मेधावी तथोच्यते
बुद्धिलाघवयुक्तेन जनेनादीर्घदर्शिना

12.258.7

व्यभिचारे तु कस्मिंश्चिद्व्यतिक्रम्यापरान्सुतान्
पित्रोक्तः कुपितेनाथ जहीमां जननीमिति

12.258.8

स तथेति चिरेणोक्त्वा स्वभावाच्चिरकारिकः
विमृश्य चिरकारित्वाच्चिन्तयामास वै चिरम्

12.258.9

पितुराज्ञां कथं कुर्यां न हन्यां मातरं कथम्
कथं धर्मच्छले नास्मिन्निमज्जेयमसाधुवत्

12.258.10

पितुराज्ञा परो धर्मः स्वधर्मो मातृरक्षणम्
अस्वतन्त्रं च पुत्रत्वं किं नु मां नात्र पीडयेत्

12.258.11

स्त्रियं हत्वा मातरं च को हि जातु सुखी भवेत्
पितरं चाप्यवज्ञाय कः प्रतिष्ठामवाप्नुयात्

12.258.12

अनवज्ञा पितुर्युक्ता धारणं मातृरक्षणम्
युक्तक्षमावुभावेतौ नातिवर्तेतमां कथम्

12.258.13

पिता ह्यात्मानमाधत्ते जायायां जज्ञियामिति
शीलचारित्रगोत्रस्य धारणार्थं कुलस्य च

12.258.14

सोऽहमात्मा स्वयं पित्रा पुत्रत्वे प्रकृतः पुनः
विज्ञानं मे कथं न स्याद्बुबुधे चात्मसंभवम्

12.258.15

जातकर्मणि यत्प्राह पिता यच्चोपकर्मणि
पर्याप्तः स दृढीकारः पितुर्गौरवनिश्चये

12.258.16

गुरुरग्र्यः परो धर्मः पोषणाध्ययनाद्धितः
पिता यदाह धर्मः स वेदेष्वपि सुनिश्चितः

12.258.17

प्रीतिमात्रं पितुः पुत्रः सर्वं पुत्रस्य वै पिता
शरीरादीनि देयानि पिता त्वेकः प्रयच्छति

12.258.18

तस्मात्पितुर्वचः कार्यं न विचार्यं कथंचन
पातकान्यपि पूयन्ते पितुर्वचनकारिणः

12.258.19

भोगे भाग्ये प्रसवने सर्वलोकनिदर्शने
भर्त्रा चैव समायोगे सीमन्तोन्नयने तथा

12.258.20

पिता स्वर्गः पिता धर्मः पिता परमकं तपः
पितरि प्रीतिमापन्ने सर्वाः प्रीयन्ति देवताः

12.258.21

आशिषस्ता भजन्त्येनं पुरुषं प्राह याः पिता
निष्कृतिः सर्वपापानां पिता यदभिनन्दति

12.258.22

मुच्यते बन्धनात्पुष्पं फलं वृन्तात्प्रमुच्यते
क्लिश्यन्नपि सुतस्नेहैः पिता स्नेहं न मुञ्चति

12.258.23

एतद्विचिन्तितं तावत्पुत्रस्य पितृगौरवम्
पिता ह्यल्पतरं स्थानं चिन्तयिष्यामि मातरम्

12.258.24

यो ह्ययं मयि संघातो मर्त्यत्वे पाञ्चभौतिकः
अस्य मे जननी हेतुः पावकस्य यथारणिः
माता देहारणिः पुंसां सर्वस्यार्तस्य निर्वृतिः

12.258.25

न च शोचति नाप्येनं स्थाविर्यमपकर्षति
श्रिया हीनोऽपि यो गेहे अम्बेति प्रतिपद्यते

12.258.26

पुत्रपौत्रसमाकीर्णो जननीं यः समाश्रितः
अपि वर्षशतस्यान्ते स द्विहायनवच्चरेत्

12.258.27

समर्थं वासमर्थं वा कृशं वाप्यकृशं तथा
रक्षत्येव सुतं माता नान्यः पोष्टा विधानतः

12.258.28

तदा स वृद्धो भवति यदा भवति दुःखितः
तदा शून्यं जगत्तस्य यदा मात्रा वियुज्यते

12.258.29

नास्ति मातृसमा छाया नास्ति मातृसमा गतिः
नास्ति मातृसमं त्राणं नास्ति मातृसमा प्रपा

12.258.30

कुक्षिसंधारणाद्धात्री जननाज्जननी स्मृता
अङ्गानां वर्धनादम्बा वीरसूत्वेन वीरसूः

12.258.31

शिशोः शुश्रूषणाच्छुश्रूर्माता देहमनन्तरम्
चेतनावान्नरो हन्याद्यस्य नासुषिरं शिरः

12.258.32

दम्पत्योः प्राणसंश्लेषे योऽभिसंधिः कृतः किल
तं माता वा पिता वेद भूतार्थो मातरि स्थितः

12.258.33

माता जानाति यद्गोत्रं माता जानाति यस्य सः
मातुर्भरणमात्रेण प्रीतिः स्नेहः पितुः प्रजाः

12.258.34

पाणिबन्धं स्वयं कृत्वा सहधर्ममुपेत्य च
यदि याप्यन्ति पुरुषाः स्त्रियो नार्हन्ति याप्यताम्

12.258.35

भरणाद्धि स्त्रियो भर्ता पात्याच्चैव स्त्रियाः पतिः
गुणस्यास्य निवृत्तौ तु न भर्ता न पतिः पतिः

12.258.36

एवं स्त्री नापराध्नोति नर एवापराध्यति
व्युच्चरंश्च महादोषं नर एवापराध्यति

12.258.37

स्त्रिया हि परमो भर्ता दैवतं परमं स्मृतम्
तस्यात्मना तु सदृशमात्मानं परमं ददौ
सर्वकार्यापराध्यत्वान्नापराध्यन्ति चाङ्गनाः

12.258.38

यश्चनोक्तो हि निर्देशः स्त्रिया मैथुनतृप्तये
तस्य स्मारयतो व्यक्तमधर्मो नात्र संशयः

12.258.39

यावन्नारीं मातरं च गौरवे चाधिके स्थिताम्
अवध्यां तु विजानीयुः पशवोऽप्यविचक्षणाः

12.258.40

देवतानां समावायमेकस्थं पितरं विदुः
मर्त्यानां देवतानां च स्नेहादभ्येति मातरम्

12.258.41

एवं विमृशतस्तस्य चिरकारितया बहु
दीर्घः कालो व्यतिक्रान्तस्ततस्तस्यागमत्पिता

12.258.42

मेधातिथिर्महाप्राज्ञो गौतमस्तपसि स्थितः
विमृश्य तेन कालेन पत्न्याः संस्थाव्यतिक्रमम्

12.258.43

सोऽब्रवीद्दुःखसंतप्तो भृशमश्रूणि वर्तयन्
श्रुतधैर्यप्रसादेन पश्चात्तापमुपागतः

12.258.44

आश्रमं मम संप्राप्तस्त्रिलोकेशः पुरंदरः
अतिथिव्रतमास्थाय ब्राह्मणं रूपमास्थितः

12.258.45

समया सान्त्वितो वाग्भिः स्वागतेनाभिपूजितः
अर्घ्यं पाद्यं च न्यायेन तयाभिप्रतिपादितः

12.258.46

परवत्यस्मि चाप्युक्तः प्रणयिष्ये नयेन च
अत्र चाकुशले जाते स्त्रियो नास्ति व्यतिक्रमः

12.258.47

एवं न स्त्री न चैवाहं नाध्वगस्त्रिदशेश्वरः
अपराध्यति धर्मस्य प्रमादस्त्वपराध्यति

12.258.48

ईर्ष्याजं व्यसनं प्राहुस्तेन चैवोर्ध्वरेतसः
ईर्ष्यया त्वहमाक्षिप्तो मग्नो दुष्कृतसागरे

12.258.49

हत्वा साध्वीं च नारीं च व्यसनित्वाच्च शासिताम्
भर्तव्यत्वेन भार्यां च को नु मां तारयिष्यति

12.258.50

अन्तरेण मयाज्ञप्तश्चिरकारी ह्युदारधीः
यद्यद्य चिरकारी स्यात्स मां त्रायेत पातकात्

12.258.51

चिरकारिक भद्रं ते भद्रं ते चिरकारिक
यद्यद्य चिरकारी त्वं ततोऽसि चिरकारिकः

12.258.52

त्राहि मां मातरं चैव तपो यच्चार्जितं मया
आत्मानं पातकेभ्यश्च भवाद्य चिरकारिकः

12.258.53

सहजं चिरकारित्वं चिरप्राज्ञतया तव
सफलं तत्तवाद्यास्तु भवाद्य चिरकारिकः

12.258.54

चिरमाशंसितो मात्रा चिरं गर्भेण धारितः
सफलं चिरकारित्वं कुरु त्वं चिरकारिक

12.258.55

चिरायते च संतापाच्चिरं स्वपिति वारितः
आवयोश्चिरसंतापादवेक्ष्य चिरकारिक

12.258.56

एवं स दुःखितो राजन्महर्षिर्गौतमस्तदा
चिरकारिं ददर्शाथ पुत्रं स्थितमथान्तिके

12.258.57

चिरकारी तु पितरं दृष्ट्वा परमदुःखितः
शस्त्रं त्यक्त्वा ततो मूर्ध्ना प्रसादायोपचक्रमे

12.258.58

गौतमस्तु सुतं दृष्ट्वा शिरसा पतितं भुवि
पत्नीं चैव निराकारां परामभ्यगमन्मुदम्

12.258.59

न हि सा तेन संभेदं पत्नी नीता महात्मना
विजने चाश्रमस्थेन पुत्रश्चापि समाहितः

12.258.60

हन्यात्त्वनपवादेन शस्त्रपाणौ सुते स्थिते
विनीतं प्रश्नयित्वा च व्यवस्येदात्मकर्मसु

12.258.61

बुद्धिश्चासीत्सुतं दृष्ट्वा पितुश्चरणयोर्नतम्
शस्त्रग्रहणचापल्यं संवृणोति भयादिति

12.258.62

ततः पित्रा चिरं स्तुत्वा चिरं चाघ्राय मूर्धनि
चिरं दोर्भ्यां परिष्वज्य चिरं जीवेत्युदाहृतः

12.258.63

एवं स गौतमः पुत्रं प्रीतिहर्षसमन्वितः
अभिनन्द्य महाप्राज्ञ इदं वचनमब्रवीत्

12.258.64

चिरकारिक भद्रं ते चिरकारी चिरं भव
चिरायमाणे त्वयि च चिरमस्मि सुदुःखितः

12.258.65

गाथाश्चाप्यब्रवीद्विद्वान्गौतमो मुनिसत्तमः
चिरकारिषु धीरेषु गुणोद्देशसमाश्रयात्

12.258.66

चिरेण मित्रं बध्नीयाच्चिरेण च कृतं त्यजेत्
चिरेण हि कृतं मित्रं चिरं धारणमर्हति

12.258.67

रागे दर्पे च माने च द्रोहे पापे च कर्मणि
अप्रिये चैव कर्तव्ये चिरकारी प्रशस्यते

12.258.68

बन्धूनां सुहृदां चैव भृत्यानां स्त्रीजनस्य च
अव्यक्तेष्वपराधेषु चिरकारी प्रशस्यते

12.258.69

एवं स गौतमस्तस्य प्रीतः पुत्रस्य भारत
कर्मणा तेन कौरव्य चिरकारितया तया

12.258.70

एवं सर्वेषु कार्येषु विमृश्य पुरुषस्ततः
चिरेण निश्चयं कृत्वा चिरं न परितप्यते

12.258.71

चिरं धारयते रोषं चिरं कर्म नियच्छति
पश्चात्तापकरं कर्म न किंचिदुपपद्यते

12.258.72

चिरं वृद्धानुपासीत चिरमन्वास्य पूजयेत्
चिरं धर्मान्निषेवेत कुर्याच्चान्वेषणं चिरम्

12.258.73

चिरमन्वास्य विदुषश्चिरं शिष्टान्निषेव्य च
चिरं विनीय चात्मानं चिरं यात्यनवज्ञताम्

12.258.74

ब्रुवतश्च परस्यापि वाक्यं धर्मोपसंहितम्
चिरं पृच्छेच्चिरं ब्रूयाच्चिरं न परिभूयते

12.258.75

उपास्य बहुलास्तस्मिन्नाश्रमे सुमहातपाः
समाः स्वर्गं गतो विप्रः पुत्रेण सहितस्तदा

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou, O grandsire, art our highest preceptor in the matter of all acts that are difficult of accomplishment (in consequence of the commands of superiors on the one hand and the cruelty that is involved in them on the other). I ask, how should one judge of an act in respect of either

one's obligation to do it or of abstaining from it? Is it to be judged speedily or with delay?'

"Bhishma said, 'In this connection is cited the old story of what occurred with respect to Chirakarin born in the race of Angirasa. Twice blessed be the man that reflects long before he acts. One that reflects long before he acts is certainly possessed of great intelligence. Such a man never offends in respect of any act. There was once a man of great wisdom, of the name of Chirakarin, who was the son of Gautama. Reflecting for a long time upon every consideration connected with proposed acts, he used to do all he had to do. He came to be called by the name of Chirakarin because he used to reflect long upon all matters, to remain awake for a long time, to sleep for a long time, and to take a long time in setting himself to the accomplishment of such acts as he accomplished. The clamour of being an idle man stuck to him. He was also regarded as a foolish person, by every person of a light understanding and destitute of foresight. On a certain occasion, witnessing an act of great fault in his wife, the sire Gautama passing over his other children, commanded in wrath this Chirakarin, saying, 'Slay thou this woman.' Having said these words without much reflection, the learned Gautama, that foremost of persons engaged in the practice of Yoga, that highly blessed ascetic, departed for the woods. Having after a long while assented to it, saying, 'So be it,' Chirakarin, in consequence of his very nature, and owing to his habit of never accomplishing any act without long reflection, began to think for a long while (upon the propriety or otherwise of what he was commanded by his sire to do). How shall I obey the command of my sire and yet how avoid slaying my mother? How shall I avoid sinking, like a wicked person, into sin in this situation in which contradictory obligations are dragging me into opposite directions? Obedience to the commands of the sire constitutes the highest merit. The protection of the mother again is a clear duty. The status of a son is fraught with dependence. How shall I avoid being afflicted by sin? Who is there that can be happy after having slain a woman, especially his mother? Who again can obtain prosperity and fame by disregarding his own sire? Regard for the sire's behest is obligatory. The protection of my mother is equally a duty. How shall I so frame my conduct that both obligations may be discharged? The father places his own self within the mother's womb and takes birth as the son, for continuing his practices, conduct, name and race. I have been begotten as a son by both my mother and my father. Knowing as I do my own origin, why should I not have this knowledge (of my relationship with both of them)? The words uttered by the sire while performing the initial rite after birth, and those that were uttered by him on the occasion of the subsidiary rite (after the return from the preceptor's abode) are sufficient (evidence) for settling the reverence due to him and indeed, confirm the reverence actually paid to him. 1 In consequence of his bringing up the son

and instructing him, the sire is the son's foremost of superiors and the highest religion. The very Vedas lay it down as certain that the son should regard what the sire says as his highest duty. Unto the sire the son is only a source of joy. Unto the son, however, the sire is all in all. The body and all else that the son owns have the sire alone for their giver. Hence, the behests of the sire should be obeyed without ever questioning them in the least. The very sins of one that obeys one's sire are cleansed (by such obedience). The sire is the giver of all articles of food, of instructions in the Vedas, and of all other knowledge regarding the world. (Prior to the son's birth) the sire is the performer of such rites as Garbhadhana and Simantonnayana. 1 The sire is religion. The sire is heaven. The sire is the highest penance. The sire being gratified, all the deities are gratified. Whatever words are pronounced by the sire become blessings that attach to the son. The words expressive of joy that the sire utters cleanse the son of all his sins. The flower is seen to fall away from the stalk. The fruit is seen to fall away from the tree. But the sire, whatever his distress, moved by parental affection, never abandons the son. These then are my reflections upon the reverence due from the son to the sire. Unto the son the sire is not an ordinary object. I shall now think upon (what is due to) the mother. Of this union of the five (primal) elements in me due to my birth as a human being, the mother is the (chief) cause as the firestick of fire. 2 The mother is as the fire-stick with respect to the bodies of all men. She is the panacea for all kinds of calamities. The existence of the mother invests one with protection; the reverse deprives one of all protection. The man who, though divested of prosperity, enters his house, uttering the words, 'O mother!'--hath not to indulge in grief. Nor doth decrepitude ever assail him. A person whose mother exists, even if he happens to be possessed of sons and grandsons and even if he counts a hundred years, looks like a child of but two years of age. Able or disabled, lean or robust, the son is always protected by the mother. None else, according to the ordinance, is the son's protector. Then doth the son become old, then doth he become stricken with grief, then doth the world look empty in his eyes, when he becomes deprived of his mother. There is no shelter (protection against the sun) like the mother. There is no refuge like the mother. There is no defence like the mother. There is no one so dear as the mother. For having borne him in her womb the mother is the son's Dhatri. For having been the

chief cause of his birth, she is his Janani. For having nursed his young limbs into growth, she is called Amva. For bringing forth a child possessed of courage she is called Virasu. For nursing and looking after the son she is called Sura. The mother is one's own body. What rational man is there that would slay his mother, to whose care alone it is due that his own head did not lie on the street-side like a dry gourd? When husband and wife unite themselves for procreation, the desire cherished with respect to the (unborn) son are cherished by both, but in respect of their fruition more depends upon the mother than on the sire. 1 The mother knows the family in which the son is born and the father who has begotten him. From the moment of conception the mother begins to show affection to her child and takes delight in her. (For this reason, the son should behave equally towards her). On the other hand, the scriptures declare that the offspring belongs to the father alone. If men, after accepting the hands of wives in marriage and pledging themselves to earn religious merit without being dissociated from them, seek congress with other people's wives, they then cease to be worthy of respect. 2 The husband, because he supports the wife, is called Bhartri, and, because he protects her, he is on that account called Pati. When these two functions disappear from him, he ceases to be both Bhartri and Pati. 3 Then again woman can commit no fault. It is man only that commits faults. By perpetrating an act of adultery, the man only becomes stained with guilt. 4 It has been said that the husband is the highest object with the wife and the highest deity to her. My mother gave up her sacred person to one that came to her in the form and guise of her husband. Women can commit no fault. It is man who becomes stained with fault. Indeed, in consequence of the natural weakness of the sex as displayed in every act, and their liability to solicitation, women cannot be regarded as offenders. Then again the sinfulness (in this case) is evident of Indra himself who (by acting in the way he did) caused the recollection of the request that had been made to him in days of yore by woman (when a third part of the sin of Brahmanicide of which Indra himself was guilty was cast upon her sex). There is no doubt that my mother is innocent. She whom I have been commanded to slay is a woman. That woman is again my mother. She occupies, therefore, a place of greater reverence. The very beasts that are irrational know that the mother is

unslayable. The sire must be known to be a combination of all the deities together. To the mother, however, attaches a combination of all mortal creatures and all the deities. 1--In consequence of his habit of reflecting long before acting, Gautama's son Chirakarin, by indulging in those reflections, passed a long while (without accomplishing the act he had been commanded by his sire to accomplish). When many days had expired, his sire Gautama's returned. Endued with great wisdom, Medhatithi of Gautama's race, engaged in the practice of penances, came back (to his retreat), convinced, after having reflected for that long time, of the impropriety of the chastisement he had commanded to be inflicted upon his wife. Burning with grief and shedding copious tears, for repentance had come to him in consequence of the beneficial effects of that calmness of temper which is brought about by a knowledge of the scriptures, he uttered these words, 'The lord of the three worlds, viz., Purandara, came to my retreat, in the guise of a Brahmana asking for hospitality. He was received by me with (proper) words, and honoured with a (proper) welcome, and presented in due form with water to wash his feet and the usual offerings of the Arghya. I also granted him the rest he had asked for. I further told him that I had obtained a protector in him. I thought that such conduct on my part would induce him to behave towards me as a friend. When, however, notwithstanding all this, he misbehaved himself, my wife Ahalya could not be regarded to have committed any fault. It seems that neither my wife, nor myself, nor Indra himself who while passing through the sky had beheld my wife (and become deprived of his senses by her extraordinary beauty), could be held to have offended. The blame really attaches to the carelessness of my Yoga puissance. 2 The sages have said that all calamities spring from envy, which, in its turn, arises from error of judgment. By that envy, also, I have been dragged from where I was and plunged into an ocean of sin (in the form of wife-slaughter). Alas, I have slain a woman,--a woman that is again my wife--one, that is, who, in consequence of her sharing her lord's calamities came to be called by the name of Vasita,--one that was called Bharya owing to the obligation I was under of supporting her. Who is there that can rescue me from this sin? Acting heedlessly I commanded the high-souled Chirakarin (to slay that wife of mine). If on the present occasion he proves true to his name then may he rescue me from this guilt. Twice blessed be thou, O Chirakaraka! If on this occasion thou hast delayed accomplishing the work, then art thou truly worthy of thy name. Rescue me, and thy mother, and the penances I have achieved, as also thy own self, from grave sins. Be thou really a Chirakaraka

today! Ordinarily, in consequence of thy great wisdom thou takest a long time for reflection before achieving any act. Let not thy conduct be otherwise today! Be thou a true Chirakaraka today. Thy mother had expected thy advent for a long time. For a long time did she bear thee in her womb. O Chirakaraka, let thy habit of reflecting long before acting be productive of beneficial results today. Perhaps, my son Chirakaraka is delaying today (to achieve my bidding) in view of the sorrow it would cause me (to see him execute that bidding). Perhaps, he is sleeping over that bidding, bearing it in his heart (without any intention of executing it promptly). Perhaps, he is delaying, in view of the grief it would cause both him and me, reflecting upon the circumstances of the case.' Indulging in such repentance, O king, the great Rishi Gautama then beheld his son Chirakarin sitting near him. Beholding his sire come back to their abode, the son Chirakarin, overwhelmed with grief, cast away the weapon (he had taken up) and bowing his head began to pacify Gautama. Observing his son prostrated before him with bent head, and beholding also his wife almost petrified with shame, the Rishi became filled with great joy. From that time the highsouled Rishi, dwelling in that lone hermitage, did not live separately from his spouse or his heedful son. Having uttered the command that his wife should be slain he had gone away from his retreat for accomplishing some purpose of his own. Since that time his son had stood in an humble attitude, weapon in hand, for executing that command on his mother. Beholding that his son prostrated at his feet, the sire thought that, struck with fear, he was asking for pardon for the offence he had committed in taking up a weapon (for killing his own mother). The sire praised his son for a long time, and smelt his head for a long time, and for a long time held him in a close embrace, and blessed him, uttering the words, 'Do thou live long!' Then, filled with joy and contented with what had occurred, Gautama, O thou of great wisdom, addressed his son and said these words, 'Blessed be thou, O Chirakaraka! Do thou always reflect long before acting. By thy delay in accomplishing my bidding thou hast today made me happy for ever.' That learned and best of Rishis then uttered these verses upon the subject of the merits of such cool men as reflect for a long time before setting their hands to any action. If the matter is the death of a friend, one should accomplish it after a long while. If it is the abandonment of a project already begun, one should abandon it after a long while. A friendship that is formed after a long examination lasts for a long time. In giving way to wrath, to haughtiness, to pride, to disputes, to sinful acts, and in accomplishing all disagreeable tasks he that delays long deserves applause. When the offence is not clearly proved against a relative, a friend, a servant, or a wife, he that reflects long before inflicting the punishment is applauded.' Thus, O Bharata, was Gautama pleased with his son, O thou of Kuru's race, for that act of delay on the latter's part in doing the former's bidding. In all acts a man should, in this way, reflect for a long time and then settle what he should do. By conducting himself in this way one is sure to avoid grief for a long time. That man who never nurses his wrath for a long while, who reflects for a long time before setting himself to the performance

of any act, never does any act which brings repentance. One should wait for a long while upon those that are aged, and sitting near them show them reverence. One should attend to one's duties for a long time and be engaged for a long while in ascertaining them. Waiting for a long time upon those that are learned, are reverentially serving for a long time those that are good in behaviour, and keeping one's soul for a long while under proper restraint, one succeeds in enjoying the respect of the world for a long time. One engaged in instructing others on the subject of religion and duty, should, when asked by another for information on those subjects, take a long time to reflect before giving an answer. He may then avoid indulging in repentance (for returning an incorrect answer whose practical consequences may lead to sin).--As regards Gautama of austere penances, that Rishi, having adored the deities for a long while in that retreat of his, at last ascended to heaven with his son.'"

247:1 On the occasion of the Jata-karma the sire says 'be thou as hard as adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary rite is performed on the occasion of the samavartana or return from the preceptor's abode. It is called subsidiary because it does not occur among the rites laid down in the Griha Sutras. The words uttered on that occasion are, 'Thou art my own self, O Son.'

248:1 Bhogya implies such articles as dress,--etc. Bhojya implies food, etc. Pravachana is instruction in the scriptures. Garbhadhana is the ceremonial in connection with the attainment of puberty by the wife. Simantonnayana is performed by the husband in the fourth, sixth or eighth month of gestation, the principal rite being the putting of the minimum mark on the head of the wife. The mark is put on the line of partition of her locks.

248:2 In India in every house two sticks were kept for producing fire by rubbing. These were replaced by the flint-stone and a piece of steel. Of course, Bryant and May's matches have now replaced those primitive arrangements almost everywhere, and in the hands of children have become a source of great danger to both life and property.

249:1 Prana is the organ of generation. Samslesha is union. The desires cherished are indicated in the Griha Sutras. 'Let our child be fair of complexion.' 'Let him be long-lived! Though both parents cherish such wishes, yet their fruition depends more on the mother than the father. This is a scientific truth.

249:2 The sense seems to be this. The mother only has correct knowledge of who the father is. The commands of the father, therefore, may be set aside on the ground of the suspicion that attaches to his very status as father. Then, again, if the father be adulterous, he should not be regarded on account of his sinfulness. Chirakarin asks, 'How shall I know that Gautama is my father? How again shall I know that he is not sinful?'

249:3 The object of this verse is to indicate that when Gautama had ceased to protect his wife he had ceased to be her husband. His command, therefore, to slay her could not be obeyed.

249:4 The commentator argue that 'man being the tempted, takes the guilt upon himself woman, being the tempted, escapes the guilt.'

250:1 The sense is this: the sire is all the deities together, for by reverencing the sire, all the deities are pleased. The mother, however, is all mortal and immortal creatures together, for by gratifying her one is sure to obtain success both here and hereafter.

250:2 Dharmasya is explained by the commentator as Yogadharma-sambandhi. Probably, Gautama blames his own carelessness in not having provided, by Yoga-puissance, against the commission of the offence. The commentator observes that the Rishi's exculpation of Indra himself is due to his own purity of nature and the entire absence of a desire to wrong other people. In reality, however, there can be no doubt that it was Indra who was to blame.

12.259.1

युधिष्ठिर उवाच
कथं राजा प्रजा रक्षेन्न च किंचित्प्रतापयेत्
पृच्छामि त्वां सतां श्रेष्ठ तन्मे ब्रूहि पितामह

12.259.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
द्युमत्सेनस्य संवादं राज्ञा सत्यवता सह

12.259.3

अव्याहृतं व्याजहार सत्यवानिति नः श्रुतम्
वधाय नीयमानेषु पितुरेवानुशासनात्

12.259.4

अधर्मतां याति धर्मो यात्यधर्मश्च धर्मताम्
वधो नाम भवेद्धर्मो नैतद्भवितुमर्हति

12.259.5

द्युमत्सेन उवाच
अथ चेदवधो धर्मो धर्मः को जातु चिद्भवेत्
दस्यवश्चेन्न हन्येरन्सत्यवन्संकरो भवेत्

12.259.6

ममेदमिति नास्यैतत्प्रवर्तेत कलौ युगे
लोकयात्रा न चैव स्यादथ चेद्वेत्थ शंस नः

12.259.7

सत्यवानुवाच
सर्व एव त्रयो वर्णाः कार्या ब्राह्मणबन्धनाः
धर्मपाशनिबद्धानामल्पो व्यपचरिष्यति

12.259.8

यो यस्तेषामपचरेत्तमाचक्षीत वै द्विजः
अयं मे न शृणोतीति तस्मिन्राजा प्रधारयेत्

12.259.9

तत्त्वाभेदेन यच्छास्त्रं तत्कार्यं नान्यथा वधः
असमीक्ष्यैव कर्माणि नीतिशास्त्रं यथाविधि

12.259.10

दस्यून्हिनस्ति वै राजा भूयसो वाप्यनागसः
भार्या माता पिता पुत्रो हन्यते पुरुषे हते
परेणापकृते राजा तस्मात्सम्यक्प्रधारयेत्

12.259.11

असाधुश्चैव पुरुषो लभते शीलमेकदा
साधोश्चापि ह्यसाधुभ्यो जायतेऽशोभना प्रजा

12.259.12

न मूलघातः कर्तव्यो नैष धर्मः सनातनः
अपि खल्ववधेनैव प्रायश्चित्तं विधीयते

12.259.13

उद्वेजनेन बन्धेन विरूपकरणेन च
वधदण्डेन ते क्लेश्या न पुरोऽहितसंपदा

12.259.14

यदा पुरोहितं वा ते पर्येयुः शरणैषिणः
करिष्यामः पुनर्ब्रह्मन्न पापमिति वादिनः

12.259.15

तदा विसर्गमर्हाः स्युरितीदं नृपशासनम्
बिभ्रद्दण्डाजिनं मुण्डो ब्राह्मणोऽर्हति वासनम्

12.259.16

गरीयांसो गरीयांसमपराधे पुनः पुनः
तथा विसर्गमर्हन्ति न यथा प्रथमे तथा

12.259.17

द्युमत्सेन उवाच
यत्र यत्रैव शक्येरन्संयन्तुं समये प्रजाः
स तावत्प्रोच्यते धर्मो यावन्न प्रतिलङ्घ्यते

12.259.18

अहन्यमानेषु पुनः सर्वमेव पराभवेत्
पूर्वे पूर्वतरे चैव सुशास्या अभवञ्जनाः

12.259.19

मृदवः सत्यभूयिष्ठा अल्पद्रोहाल्पमन्यवः
पुरा धिग्दण्ड एवासीद्वाग्दण्डस्तदनन्तरम्

12.259.20

आसीदादानदण्डोऽपि वधदण्डोऽद्य वर्तते
वधेनापि न शक्यन्ते नियन्तुमपरे जनाः

12.259.21

नैव दस्युर्मनुष्याणां न देवानामिति श्रुतिः
न गन्धर्वपितॄणां च कः कस्येह न कश्चन

12.259.22

पद्मं श्मशानादादत्ते पिशाचाच्चापि दैवतम्
तेषु यः समयं कुर्यादज्ञेषु हतबुद्धिषु

12.259.23

सत्यवानुवाच
तान्न शक्नोषि चेत्साधून्परित्रातुमहिंसया
कस्यचिद्भूतभव्यस्य लाभेनान्तं तथा कुरु

12.259.24

द्युमत्सेन उवाच
राजानो लोकयात्रार्थं तप्यन्ते परमं तपः
अपत्रपन्ति तादृग्भ्यस्तथावृत्ता भवन्ति च

12.259.25

वित्रास्यमानाः सुकृतो न कामाद्घ्नन्ति दुष्कृतीन्
सुकृतेनैव राजानो भूयिष्ठं शासते प्रजाः

12.259.26

श्रेयसः श्रेयसीमेवं वृत्तिं लोकोऽनुवर्तते
सदैव हि गुरोर्वृत्तमनुवर्तन्ति मानवाः

12.259.27

आत्मानमसमाधाय समाधित्सति यः परान्
विषयेष्विन्द्रियवशं मानवाः प्रहसन्ति तम्

12.259.28

यो राज्ञो दम्भमोहेन किंचित्कुर्यादसांप्रतम्
सर्वोपायैर्नियम्यः स तथा पापान्निवर्तते

12.259.29

आत्मैवादौ नियन्तव्यो दुष्कृतं संनियच्छता
दण्डयेच्च महादण्डैरपि बन्धूननन्तरान्

12.259.30

यत्र वै पापकृत्क्लेश्यो न महद्दुःखमर्छति
वर्धन्ते तत्र पापानि धर्मो ह्रसति च ध्रुवम्
इति कारुण्यशीलस्तु विद्वान्वै ब्राह्मणोऽन्वशात्

12.259.31

इति चैवानुशिष्टोऽस्मि पूर्वैस्तात पितामहैः
आश्वासयद्भिः सुभृशमनुक्रोशात्तथैव च

12.259.32

एतत्प्रथमकल्पेन राजा कृतयुगेऽभजत्
पादोनेनापि धर्मेण गच्छेत्त्रेतायुगे तथा
द्वापरे तु द्विपादेन पादेन त्वपरे युगे

12.259.33

तथा कलियुगे प्राप्ते राज्ञां दुश्चरितेन ह
भवेत्कालविशेषेण कला धर्मस्य षोडशी

12.259.34

अथ प्रथमकल्पेन सत्यवन्संकरो भवेत्
आयुः शक्तिं च कालं च निर्दिश्य तप आदिशेत्

12.259.35

सत्याय हि यथा नेह जह्याद्धर्मफलं महत्
भूतानामनुकम्पार्थं मनुः स्वायंभुवोऽब्रवीत्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How, indeed, should the king protect his subjects without injuring anybody. I ask thee this, O grandsire, tell me, O foremost of good men!'

"Bhishma said, 'In this connection is cited the old narrative of the conversation between Dyumatsena and king Satyavat. We have heard that upon a certain number of individuals having been brought out for execution at the command of his sire (Dyumatsena), prince Satyavat said certain words that had never before been said by anybody else. 1 'Sometimes righteousness assumes the form of iniquity, and iniquity assumes the form of righteousness. It can never be possible that the killing of individuals can ever be a righteous act.'

"Dyumatsena said, 'If the sparing of those that deserve to be slain be righteousness, if robbers be spared, O Satyavat, then all distinctions (between virtue and vice) would disappear. 'This is mine',--'This (other) is not his'--ideas like these (with respect to property) will not (if the wicked be not punished) prevail in the Kali age. (If the wicked be not punished) the affairs of the world will come to a deadlock. If thou knowest how the world may go on (without punishing the wicked), then discourse to me upon it.'

"Satyavat said, 'The three other orders (viz., the Kshatriyas, Vaisyas, and

[paragraph continues] Sudras) should be placed under the control of the Brahmanas. If those three orders be kept within the bonds of righteousness, then the subsidiary classes (that have sprung from intermixture) will imitate them in their practices. Those amongst them that will transgress (the commands of the Brahmanas) shall be reported to the king.--'This one heeds not my commands,'--upon such a complaint being preferred by a Brahmana, the king shall inflict punishment upon the offender. Without destroying the body of the offender the king should do that unto him which is directed by the scriptures. The king should not act otherwise, neglecting to reflect properly upon the character of the offence and upon the science of morality. By slaying the wicked, the king (practically) slays a large number of individuals that are innocent. Behold, by slaying a single robber, his wife, mother, father and children are all slain (because they become deprived of the means of life). When injured by a wicked person, the king should, therefore, reflect deeply on the question of chastisement. 1 Sometimes a wicked man is seen to imbibe good behaviour from a righteous person. Then again from persons that are wicked, good children may be seen to spring. The wicked, therefore, should not be torn up by the roots. The extermination of the wicked is not consistent with eternal practice. By smiting them gently they may be made to expiate their offences. By depriving them of all their wealth, by chains and immurement in dungeons, by disfiguring them (they may be made to expiate their guilt). Their relatives should not be persecuted by the infliction of capital sentences on them. If in the presence of the Purohita and others, 2 they give themselves up to him from desire of protection, and swear, saying, 'O Brahmana, we shall never again commit any sinful act,' they would then deserve to be let off without any punishment. This is the command of the Creator himself. Even the Brahmana that wears a deer-skin and the wand of (mendicancy) and has his head shaved, should be punished (when he transgresses). 3 If great men transgress, their chastisement should be proportionate to their greatness. As regards them that offend repeatedly, they do not deserve to be dismissed without punishment as on the occasion of their first offence.' 4 "Dyumatsena said, 'As long as those barriers within which men should be kept are not transgressed, so long are they designated by the name of Righteousness. If they who transgressed those, barriers were not punished with death, those barriers would soon be destroyed. Men of remote and remoter

times were capable of being governed with ease. 1 They were very truthful (in speech and conduct). They were little disposed to disputes and quarrels. They seldom gave way to anger, or, if they did, their wrath never became ungovernable. In those days the mere crying of fie on offenders was sufficient punishment. After this came the punishment represented by harsh speeches or censures. Then followed the punishment of fines and forfeitures. In this age, however, the punishment of death has become current. The measure of wickedness has increased to such an extent that by slaying one others cannot be restrained. 2 The robber has no connection with men, with the deities, with the Gandharvas, and with the Pitris. What is he to whom? He is not anybody to any one. This is the declaration of the Srutis. 3 The robber takes away the ornaments of corpses from cemeteries, and swearing apparel from men afflicted by spirits (and, therefore, deprived of senses). That man is a fool who would make any covenant with those miserable wretches or exact any oath from them (for relying upon it).' 4

"Satyavat said, 'If thou dost not succeed in making honest men of those rogues and in saving them by means unconnected with slaughter, do thou then exterminate them by performing some sacrifice. 5 Kings practise severe austerities for the sake of enabling their subjects go on prosperously in their avocations. When thieves and robbers multiply in their kingdoms they become ashamed.. They, therefore, betake themselves to penances for suppressing thefts and robberies and making their subjects live happily. Subjects can be made honest by being only frightened (by the king). Good kings never slay the wicked from motives of retribution. (On the other hand, if they slay, they slay in sacrifices, when the motive is to do good to the slain), Good kings abundantly succeed in ruling their subjects properly with the aid of good conduct (instead of cruel or punitive inflictions). If the king acts properly, the superior subjects imitate him. The inferior people, again in their turn, imitate their immediate superiors. Men are so constituted

that they imitate those whom they regard as their superiors. 1 That king who, without restraining himself, seeks to restrain others (from evil ways) becomes an object of laughter with all men in consequence of his being engaged in the enjoyment of all worldly pleasures as a slave of his senses. That man who, through arrogance or error of judgment, offends against the king in any way, should be restrained by every means. It is by this way that he is prevented from committing offences anew. The king should first restrain his own self if he desires to restrain others that offend. He should punish heavily (if necessary) even friends and near relatives. In that kingdom where a vile offender does not meet with heavy afflictions, offences increase and righteousness decreases without doubt. Formerly, a Brahmana. endued with clemency and possessed of learning, taught me this. Verily, to this effect, O sire, I have been instructed by also our grandsire of olden days, who gave such assurances of harmlessness to people, moved by pity. Their words were, 'In the Krita age, kings should rule their subjects by adopting ways that are entirely harmless. In the Treta age, kings conduct themselves according to ways that conform with righteousness fallen away by a fourth from its full complement. In the Dwapara age, they proceed according to ways conforming with righteousness fallen away by a moiety, and in the age that follows, according to ways conforming with righteousness fallen away by three-fourth. When the Kati age sets in, through the wickedness of kings and in consequence of the nature of the epoch itself, fifteen parts of even that fourth portion of righteousness disappear, a sixteenth portion thereof being all that then remains of it. If, O Satyavat, by adopting the method first mentioned (viz., the practice of harmlessness), confusion sets in, the king, considering the period of human life, the strength of human beings, and the nature of the time that has come, should award punishments. 2 Indeed, Manu, the son of the Self-born, has, through compassion for human beings, indicated the way by means of which men may adhere to knowledge (instead of harmfulness) for the sake of emancipation.'" 3

252:1 i.e., prince Satyavat said that the persons brought out for execution should not be executed. The power of kings did not extend over the lives of their subjects. In other words the prince argued against the propriety of inflicting capital punishment upon even grave offenders.

253:1 Verse 10 is a triplet.

253:2 The Burdwan translator gives a very incorrect version of this verse. He misunderstands both text and commentary completely. K.P. Singha is correct.

253:3 The commentator explains that the object of this line is to show that the very Sannyasin, when he offends, deserves to be chastised. K.P. Singha misunderstands the line completely. The Burdwan version is correct.

253:4 Both the vernacular versions of this verse are incorrect. The first half of the first line should be taken independently. The commentator explains that after gariyamsam the words api sasyu should be supplied. Aparadhe tu punah punah, etc., is said of offenders in general, and not eminent offenders only.

254:1 i.e., punishments were not necessary in former times, or very light ones were sufficient. The Burdwan version of this verse is thoroughly ridiculous.

254:2 Hence extermination is the punishment that has become desirable.

254:3 Hence, by slaying them no injury is done to any one in this or the other world.

254:4 Padma means, the ornaments of corpses. Grave-stealers that were in every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men were the persons who were regarded to have been possessed by evil spirits. Daiyatam is an accusative which, like, Samayam is governed by the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu prajnah. The Burdwan version of this verse shows that the person entrusted with this portion of the Canti was altogether incompetent for the task. K.P. Singha gives the meaning correctly.

254:5 The commentator supposes that after sadhun the word kartum is understood. The line may also be taken as meaning,--'If thou dost not succeed in rescuing the honest without slaying (the wicked).' Bhuta bhavya is sacrifice. The prince speaks of exterminating the rogues by slaying them as animals in a sacrifice because of the declaration in the Srutis that those killed in sacrifices ascend to heaven, purged of all their sins. Such acts, therefore, seem to be merciful to the prince, compared to death by hanging or on the block.

255:1 The world thus improves in conduct and morality through the king only behaving in a proper way. Cruel punishments are scarcely needed to reform the world.

255:2 The period of human life decreases proportionately in every succeeding age, as also the strength of human beings. In awarding punishments, the king should be guided by these considerations.

255:3 The word satya is used here for Emancipation. Mahaddahrmaphalam is true knowledge, so called because, of its superiority to heaven, etc. The way pointed out by Manu is, of course, the religion of harmlessness. In verse 35, there is an address to prince Satyavat. It seems, as I have pointed out, that verses 32 to 35 represent the words of the grandsire to whom the prince refers in verse 31.

12.260.1

युधिष्ठिर उवाच
अविरोधेन भूतानां त्यागः षाड्गुण्यकारकः
यः स्यादुभयभाग्धर्मस्तन्मे ब्रूहि पितामह

12.260.2

गार्हस्थ्यस्य च धर्मस्य त्यागधर्मस्य चोभयोः
अदूरसंप्रस्थितयोः किं स्विच्छ्रेयः पितामह

12.260.3

भीष्म उवाच
उभौ धर्मौ महाभागावुभौ परमदुश्चरौ
उभौ महाफलौ तात सद्भिराचरितावुभौ

12.260.4

अत्र ते वर्तयिष्यामि प्रामाण्यमुभयोस्तयोः
शृणुष्वैकमनाः पार्थ छिन्नधर्मार्थसंशयम्

12.260.5

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
कपिलस्य गोश्च संवादं तन्निबोध युधिष्ठिर

12.260.6

आम्नायमनुपश्यन्हि पुराणं शाश्वतं ध्रुवम्
नहुषः पूर्वमालेभे त्वष्टुर्गामिति नः श्रुतम्

12.260.7

तां नियुक्तामदीनात्मा सत्त्वस्थः समये रतः
ज्ञानवान्नियताहारो ददर्श कपिलस्तदा

12.260.8

स बुद्धिमुत्तमां प्राप्तो नैष्ठिकीमकुतोभयाम्
स्मरामि शिथिलं सत्यं वेदा इत्यब्रवीत्सकृत्

12.260.9

तां गामृषिः स्यूमरश्मिः प्रविश्य यतिमब्रवीत्
हंहो वेदा यदि मता धर्माः केनापरे मताः

12.260.10

तपस्विनो धृतिमतः श्रुतिविज्ञानचक्षुषः
सर्वमार्षं हि मन्यन्ते व्याहृतं विदितात्मनः

12.260.11

तस्यैवं गततृष्णस्य विज्वरस्य निराशिषः
का विवक्षास्ति वेदेषु निरारम्भस्य सर्वशः

12.260.12

कपिल उवाच
नाहं वेदान्विनिन्दामि न विवक्षामि कर्हिचित्
पृथगाश्रमिणां कर्माण्येकार्थानीति नः श्रुतम्

12.260.13

गच्छत्येव परित्यागी वानप्रस्थश्च गच्छति
गृहस्थो ब्रह्मचारी च उभौ तावपि गच्छतः

12.260.14

देवयाना हि पन्थानश्चत्वारः शाश्वता मताः
तेषां ज्यायःकनीयस्त्वं फलेषूक्तं बलाबलम्

12.260.15

एवं विदित्वा सर्वार्थानारभेदिति वैदिकम्
नारभेदिति चान्यत्र नैष्ठिकी श्रूयते श्रुतिः

12.260.16

अनारम्भे ह्यदोषः स्यादारम्भेऽदोष उत्तमः
एवं स्थितस्य शास्त्रस्य दुर्विज्ञेयं बलाबलम्

12.260.17

यद्यत्र किंचित्प्रत्यक्षमहिंसायाः परं मतम्
ऋते त्वागमशास्त्रेभ्यो ब्रूहि तद्यदि पश्यसि

12.260.18

स्यूमरश्मिरुवाच
स्वर्गकामो यजेतेति सततं श्रूयते श्रुतिः
फलं प्रकल्प्य पूर्वं हि ततो यज्ञः प्रतायते

12.260.19

अजश्चाश्वश्च मेषश्च गौश्च पक्षिगणाश्च ये
ग्राम्यारण्या ओषधयः प्राणस्यान्नमिति श्रुतिः

12.260.20

तथैवान्नं ह्यहरहः सायं प्रातर्निरुप्यते
पशवश्चाथ धान्यं च यज्ञस्याङ्गमिति श्रुतिः

12.260.21

एतानि सह यज्ञेन प्रजापतिरकल्पयत्
तेन प्रजापतिर्देवान्यज्ञेनायजत प्रभुः

12.260.22

ते स्मान्योन्यंचराः सर्वे प्राणिनः सप्त सप्त च
यज्ञेषूपाकृतं विश्वं प्राहुरुत्तमसंज्ञितम्

12.260.23

एतच्चैवाभ्यनुज्ञातं पूर्वैः पूर्वतरैस्तथा
को जातु न विचिन्वीत विद्वान्स्वां शक्तिमात्मनः

12.260.24

पशवश्च मनुष्याश्च द्रुमाश्चौषधिभिः सह
स्वर्गमेवाभिकाङ्क्षन्ते न च स्वर्गस्त्वृते मखम्

12.260.25

ओषध्यः पशवो वृक्षा वीरुदाज्यं पयो दधि
हविर्भूमिर्दिशः श्रद्धा कालश्चैतानि द्वादश

12.260.26

ऋचो यजूंषि सामानि यजमानश्च षोडशः
अग्निर्ज्ञेयो गृहपतिः स सप्तदश उच्यते
अङ्गान्येतानि यज्ञस्य यज्ञो मूलमिति श्रुतिः

12.260.27

आज्येन पयसा दध्ना शकृतामिक्षया त्वचा
वालैः शृङ्गेण पादेन संभवत्येव गौर्मखम्
एवं प्रत्येकशः सर्वं यद्यदस्य विधीयते

12.260.28

यज्ञं वहन्ति संभूय सहर्त्विग्भिः सदक्षिणैः
संहत्यैतानि सर्वाणि यज्ञं निर्वर्तयन्त्युत

12.260.29

यज्ञार्थानि हि सृष्टानि यथा वै श्रूयते श्रुतिः
एवं पूर्वे पूर्वतराः प्रवृत्ताश्चैव मानवाः

12.260.30

न हिनस्ति ह्यारभते नाभिद्रुह्यति किंचन
यज्ञो यष्टव्य इत्येव यो यजत्यफलेप्सया

12.260.31

यज्ञाङ्गान्यपि चैतानि यथोक्तानि नसंशयः
विधिना विधियुक्तानि तारयन्ति परस्परम्

12.260.32

आम्नायमार्षं पश्यामि यस्मिन्वेदाः प्रतिष्ठिताः
तं विद्वांसोऽनुपश्यन्ति ब्राह्मणस्यानुदर्शनात्

12.260.33

ब्राह्मणप्रभवो यज्ञो ब्राह्मणार्पण एव च
अनु यज्ञं जगत्सर्वं यज्ञश्चानु जगत्सदा

12.260.34

ओमिति ब्रह्मणो योनिर्नमः स्वाहा स्वधा वषट्
यस्यैतानि प्रयुज्यन्ते यथाशक्ति कृतान्यपि

12.260.35

न तस्य त्रिषु लोकेषु परलोकभयं विदुः
इति वेदा वदन्तीह सिद्धाश्च परमर्षयः

12.260.36

ऋचो यजूंषि सामानि स्तोभाश्च विधिचोदिताः
यस्मिन्नेतानि सर्वाणि बहिरेव स वै द्विजः

12.260.37

अग्न्याधेये यद्भवति यच्च सोमे सुते द्विज
यच्चेतरैर्महायज्ञैर्वेद तद्भगवान्स्वतः

12.260.38

तस्माद्ब्रह्मन्यजेतैव याजयेच्चाविचारयन्
यजतः स्वर्गविधिना प्रेत्य स्वर्गफलं महत्

12.260.39

नायं लोकोऽस्त्ययज्ञानां परश्चेति विनिश्चयः
वेदवादविदश्चैव प्रमाणमुभयं तदा

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast already explained to me, O grandsire, how the religion of Yoga, which leads to the six well-known attributes, may be adopted

and practised without injuring any creature. Tell me, O grandsire, of that religion which leads to both results, viz., Enjoyment and Emancipation. Amongst these two, viz., the duties of domesticity and those of Yoga, both of which lead to the same end, which is superior?'

"Bhishma said, 'Both courses of duty are highly blessed. Both are extremely difficult of accomplishment. Both are productive of high fruits. Both are practised by those that are admittedly good. I shall presently discourse to thee on the authoritativeness of both those courses of duty, for dispelling thy doubts about their true import. Listen to me with concentrated attention. In this connection is instanced the old narrative of the discourse between Kapila and the cow. Listen to it, O Yudhishthira! 1 It has been heard by us that in days of old when the deity Tvashtri came to the place of king Nahusha, the latter, for discharging the duties of hospitality, was on the point of killing a cow agreeably to the true, ancient, and eternal injunction of the Vedas. Beholding that cow tied for slaughter, Kapila of liberal soul, ever observant of the duties of Sattwa, always engaged in restraining his senses, possessed of true knowledge, and abstemious in diet, having acquired an excellent understanding that was characterised by faith, perfectly fearless, beneficial, firm, and ever directed towards truth, uttered this word once, viz.,--'Alas ye Vedas!'--At that time a Rishi, of the name of Syumarasmi, entering (by Yoga power) the form of that cow, addressed the Yati Kapila, saying, 'Hist O Kapila! If the Vedas be deserving (in consequence of those declarations in them that sanction the slaughter of living creatures), whence have those other duties (fraught with entire harmlessness to all creatures) come to be regarded as authoritative? 2 Men devoted to penances and endued with intelligence, and who have the Srutis and knowledge for their eyes, regard the injunctions of the Vedas, which have been declared through and compiled by the Rishis, to be the words of God himself. 3 What can anybody say (by way of censure or praise) with respect to the contents of the Vedas when these happen to be the words of the Supreme Being himself who is freed from desire of fruit, who is without the fever (of envy and aversion), who is addicted to nothing, and who is destitute of all exertion (in consequence of the immediate fruition of all his wishes)?'

"Kapila said, 'I do not censure the Vedas. I do not wish to say anything in derogation of them. It hath been heard by us that the different courses of duty laid down for the different modes of life, all lead to the same end. The

[paragraph continues] Sannyasin attains to a high end. The forest-recluse also attains to a high end. Both the other two also, viz., the householder and the Brahmacharin, reach the same end. All the four modes of life have always been regarded as Deva-yana ways. The relative strength or weakness of these, as represented by their relative superiority or inferiority, hath been declared in the character of their respective ends. 1--Knowing these, accomplish acts which lead to heaven and other blessings,--this is a Vedic declaration.--Do not accomplish acts,--this also is another binding declaration of the Vedas. If abstention from acts be meritorious, then their accomplishment must be exceedingly reprehensible. When the scriptures stand thus, the strength or weakness of particular declarations must be very difficult to ascertain. If thou knowest of any course of duty which is superior to the religion of harmlessness, and which depends upon direct evidence instead of that of the scriptures, do thou then discourse to me upon it.'

"Syumarasmi said, 'One should perform sacrifice from desire of heaven,--this Sruti is constantly heard by us. Thinking first of the fruit (that is to be attained), one makes preparations for sacrifice. Goat, horse, cow, all species of birds, domestic or wild, and herbs and plants, are food of (other) living creatures. This is heard by us. 2 Food again has been directed to be taken day after day morning and evening. Then again the Sruti declares that animals and grain are the limbs of Sacrifice. 3 The Lord of the universe created them along with Sacrifice. The puissant Lord of all creatures caused the deities to perform sacrifices with their aid. Altogether seven (domestic) and seven (wild) animals are indicated as fit for sacrifice. Instead of all being equally fit, each succeeding one is inferior to each preceding one. The Vedas again declare that the whole universe is appointed for sacrifice. Him also that is called Purusha the Vedas have appointed for the same purpose. 4 This again hath been sanctioned by men of remote and remoter times. What man of learning is there that does not select, according to his own ability, individuals from among living creatures for sacrifice? 5 The inferior animals, human beings, trees, and herbs, all wish for the attainment of heaven. There is no means, however, except sacrifice, by which they can obtain the fruition

of that desire. The deciduous herbs, animals, trees, creepers, clarified butter, milk, curds, meat and other approved things (that are poured on the sacrificial fire), land, the points of the compass, faith, and time which brings up the tale of twelve, the Richs, the Yajuses, the Samans, and the sacrificer himself bringing up the tale to sixteen, and Fire which should be known as the householder,--these seventeen are said to be the limbs of sacrifice. Sacrifice, the Sruti declares, is the root of the world and its course. With clarified butter, milk, curds, dung, curds mixed with milk, skin, the hair in her tail, horns, and hoofs, the cow alone is able to furnish all the necessaries of sacrifice. Particular ones amongst these that are laid down for particular sacrifices, coupled with Ritwijas and presents (to the priests themselves and other Brahmanas) together sustain sacrifices. 1 By collecting these things together, people accomplish sacrifices 2. This Sruti, consistent with the truth, is heard that all things have been created for the performance of sacrifice. It was thus that all men of ancient time set themselves to the performance of sacrifices. As regards that person, however, who performs sacrifices because of the conviction that sacrifices should be performed and not for the sake of fruit or reward, it is seen that he does not injure any creature or bear himself with hostility to anything, or set himself to the accomplishment of any worldly task. 3 Those things that have been named as the limbs of sacrifice, and those other things that have been mentioned as required in sacrifices and that are indicated in the ordinances, all uphold one another (for the completion of sacrifices) when used according to the approved ritual. 4 I behold also the Smritis compiled by he Rishis, into which the Vedas have been introduced. Men of learning regard them as authoritative in consequence of their following the Brahmanas. 5 Sacrifices have the Brahmanas for that progenitor, and truly they rest upon the Brahmanas. The whole universe rests upon sacrifice, and sacrifice rests upon the universe. 6 The syllable Om is the root from which the Vedas have sprung. (Every rite, therefore, should commence with the utterance of that syllable of vast import). Of him who has uttered for him the syllables Om, Namas, Swaha, Svadha, and Vashat, and who has, according to the extent of his ability, performed sacrifices and other rites, there is no fear in respect of next life in all the three worlds. Thus say the Vedas, and sages crowned with ascetic success, and the foremost of Rishis. He in whom are the Richs, the Yajuses, the Samans, and the expletives

necessary for completing the rhythm of the Samans according to the rules laid down in Vedic grammars, is, indeed, a Brahmana. 1 Thou knowest, O adorable Brahmana, what the fruits are of Agnihotra, of the Soma-sacrifice, and of the other great sacrifices. I say, for this reason, one should sacrifice and assist at other people's sacrifices, without scruples of any kind. One who performs such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains high rewards hereafter in the form of heavenly beatitude. This is certain, viz., that they who do not perform sacrifices have neither this world nor the next. They who are really conversant with the declarations of the Vedas regard both kinds of declarations (viz., those that incite to acts and those that preach abstention) as equally authoritative.'"

256:1 The redundant syllable is arsha.

256:2 Both acts and knowledge have been pointed out in the Vedas. The Vedas, therefore, being authority for both, one or the other cannot be censured or applauded.

256:3 Arsha means here Vedic injunctions declared through the mouths of inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being himself. The object of the speaker is to show that no part of the Vedas can be censured, for every word in them is equally authoritative, all being God's own.

257:1 Deva-yanah is explained by the commentator as Devam atmanam janti ebhiriti, i.e., those by which the Soul is reached. The relative strength or weakness of the four modes of life hath been thus indicated. The Sannyasin attains to Moksha or Emancipation; the forest recluse to the region of Brahman; the house-holder attains to heaven (region of the deities presided over by Indra) and the Brahmacharin attains to the region of the Rishis.

257:2 The commentator explains that having commenced with the assertion that men should sacrifice from desire of heaven, the speaker fears that the hearer may deny the very existence of heaven. Hence, he takes a surer ground for justifying slaughter, viz., the ground that is connected with the consideration of food. Living creatures must eat in order to live. The very support of life requires the slaughter of life. Slaughter, therefore, is justified by the highest necessity.

257:3 i.e., there are the essential requisites of sacrifice.

257:4 The seven domestic animals are cow, goat, man, horse, sheep, mule, and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant, bear, and monkey.

257:5 'Vichinwita is Vivechayet with alamvartham understood: atmanah is equivalent to jivat.

258:1 All the products of the cow that are named here are not required in all sacrifices. Some are required in some, others in others. Those then that are required, when coupled with Ritwijas and Dakshina, complete the respective sacrifices or uphold or sustain them.

258:2 Samhritya means Ekikritya and not 'destroying' as the Burdwan translator wrongly takes it.

258:3 The Burdwan translator, notwithstanding the clear language of both the text and commentary, wrongly connects the first line of verse 31 with the last line of 30, and makes nonsense of both verses.

258:4 By taking the two lines of 32 with the last line of 30, the Burdwan translator makes nonsense of the passage.

258:5 'Brahmanas' here means that part of the Vedas which contains the ritual.

258:6 Each constitutes the refuge of the other.

259:1 There are many such expletives, such as hayi, havu, etc.

12.261.1

कपिल उवाच
एतावदनुपश्यन्तो यतयो यान्ति मार्गगाः
नैषां सर्वेषु लोकेषु कश्चिदस्ति व्यतिक्रमः

12.261.2

निर्द्वंद्वा निर्नमस्कारा निराशीर्बन्धना बुधाः
विमुक्ताः सर्वपापेभ्यश्चरन्ति शुचयोऽमलाः

12.261.3

अपवर्गेऽथ संत्यागे बुद्धौ च कृतनिश्चयाः
ब्रह्मिष्ठा ब्रह्मभूताश्च ब्रह्मण्येव कृतालयाः

12.261.4

विशोका नष्टरजसस्तेषां लोकाः सनातनाः
तेषां गतिं परां प्राप्य गार्हस्थ्ये किं प्रयोजनम्

12.261.5

स्यूमरश्मिरुवाच
यद्येषा परमा निष्ठा यद्येषा परमा गतिः
गृहस्थानव्यपाश्रित्य नाश्रमोऽन्यः प्रवर्तते

12.261.6

यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः
एवं गृहस्थमाश्रित्य वर्तन्त इतरेऽऽश्रमाः

12.261.7

गृहस्थ एव यजते गृहस्थस्तप्यते तपः
गार्हस्थ्यमस्य धर्मस्य मूलं यत्किंचिदेजते

12.261.8

प्रजनाद्ध्यभिनिर्वृत्ताः सर्वे प्राणभृतो मुने
प्रजनं चाप्युतान्यत्र न कथंचन विद्यते

12.261.9

यास्ताः स्युर्बहिरोषध्यो बह्वरण्यास्तथा द्विज
ओषधिभ्यो बहिर्यस्मात्प्राणी कश्चिन्न विद्यते
कस्यैषा वाग्भवेत्सत्या मोक्षो नास्ति गृहादिति

12.261.10

अश्रद्दधानैरप्राज्ञैः सूक्ष्मदर्शनवर्जितैः
निराशैरलसैः श्रान्तैस्तप्यमानैः स्वकर्मभिः
श्रमस्योपरमो दृष्टः प्रव्रज्या नाम पण्डितैः

12.261.11

त्रैलोक्यस्यैव हेतुर्हि मर्यादा शाश्वती ध्रुवा
ब्राह्मणो नाम भगवाञ्जन्मप्रभृति पूज्यते

12.261.12

प्राग्गर्भाधानान्मन्त्रा हि प्रवर्तन्ते द्विजातिषु
अविश्रम्भेषु वर्तन्ते विश्रम्भेष्वप्यसंशयम्

12.261.13

दाहः पुनः संश्रयणे संस्थिते पात्रभोजनम्
दानं गवां पशूनां वा पिण्डानां चाप्सु मज्जनम्

12.261.14

अर्चिष्मन्तो बर्हिषदः क्रव्यादाः पितरः स्मृताः
मृतस्याप्यनुमन्यन्ते मन्त्रा मन्त्राश्च कारणम्

12.261.15

एवं क्रोशत्सु वेदेषु कुतो मोक्षोऽस्ति कस्यचित्
ऋणवन्तो यदा मर्त्याः पितृदेवद्विजातिषु

12.261.16

श्रिया विहीनैरलसैः पण्डितैरपलापितम्
वेदवादापरिज्ञानं सत्याभासमिवानृतम्

12.261.17

न वै पापैर्ह्रियते कृष्यते वा; यो ब्राह्मणो यजते वेदशास्त्रैः
ऊर्ध्वं यज्ञः पशुभिः सार्धमेति; संतर्पितस्तर्पयते च कामैः

12.261.18

न वेदानां परिभवान्न शाठ्येन न मायया
महत्प्राप्नोति पुरुषो ब्रह्म ब्रह्मणि विन्दति

12.261.19

कपिल उवाच
दर्शं च पौर्णमासं च अग्निहोत्रं च धीमताम्
चातुर्मास्यानि चैवासंस्तेषु यज्ञः सनातनः

12.261.20

अनारम्भाः सुधृतयः शुचयो ब्रह्मसंश्रिताः
ब्रह्मणैव स्म ते देवांस्तर्पयन्त्यमृतैषिणः

12.261.21

सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः
देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः

12.261.22

चतुर्द्वारं पुरुषं चतुर्मुखं; चतुर्धा चैनमुपयाति निन्दा
बाहुभ्यां वाच उदरादुपस्था;त्तेषां द्वारं द्वारपालो बुभूषेत्

12.261.23

नाक्षैर्दीव्येन्नाददीतान्यवित्तं; न वायोनीयस्य शृतं प्रगृह्णेत्
क्रुद्धो न चैव प्रहरेत धीमां;स्तथास्य तत्पाणिपादं सुगुप्तम्

12.261.24

नाक्रोशमर्छेन्न मृषा वदेच्च; न पैशुनं जनवादं च कुर्यात्
सत्यव्रतो मितभाषोऽप्रमत्त;स्तथास्य वाग्द्वारमथो सुगुप्तम्

12.261.25

नानाशनः स्यान्न महाशनः स्या;दलोलुपः साधुभिरागतः स्यात्
यात्रार्थमाहारमिहाददीत; तथास्य स्याज्जाठरी द्वारगुप्तिः

12.261.26

न वीरपत्नीं विहरेत नारीं; न चापि नारीमनृतावाह्वयीत
भार्याव्रतं ह्यात्मनि धारयीत; तथास्योपस्थद्वारगुप्तिर्भवेत

12.261.27

द्वाराणि यस्य सर्वाणि सुगुप्तानि मनीषिणः
उपस्थमुदरं बाहू वाक्चतुर्थी स वै द्विजः

12.261.28

मोघान्यगुप्तद्वारस्य सर्वाण्येव भवन्त्युत
किं तस्य तपसा कार्यं किं यज्ञेन किमात्मना

12.261.29

अनुत्तरीयवसनमनुपस्तीर्णशायिनम्
बाहूपधानं शाम्यन्तं तं देवा ब्राह्मणं विदुः

12.261.30

द्वंद्वारामेषु सर्वेषु य एको रमते मुनिः
परेषामननुध्यायंस्तं देवा ब्राह्मणं विदुः

12.261.31

येन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या
गतिज्ञः सर्वभूतानां तं देवा ब्राह्मणं विदुः

12.261.32

अभयं सर्वभूतेभ्यः सर्वेषामभयं यतः
सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः

12.261.33

नान्तरेणानुजानन्ति वेदानां यत्क्रियाफलम्
अनुज्ञाय च तत्सर्वमन्यद्रोचयतेऽफलम्

12.261.34

फलवन्ति च कर्माणि व्युष्टिमन्ति ध्रुवाणि च
विगुणानि च पश्यन्ति तथानैकान्तिकानि च

12.261.35

गुणाश्चात्र सुदुर्ज्ञेया ज्ञाताश्चापि सुदुष्कराः
अनुष्ठिताश्चान्तवन्त इति त्वमनुपश्यसि

12.261.36

स्यूमरश्मिरुवाच
यथा च वेदप्रामाण्यं त्यागश्च सफलो यथा
तौ पन्थानावुभौ व्यक्तौ भगवंस्तद्ब्रवीहि मे

12.261.37

कपिल उवाच
प्रत्यक्षमिह पश्यन्ति भवन्तः सत्पथे स्थिताः
प्रत्यक्षं तु किमत्रास्ति यद्भवन्त उपासते

12.261.38

स्यूमरश्मिरुवाच
स्यूमरश्मिरहं ब्रह्मञ्जिज्ञासार्थमिहागतः
श्रेयस्कामः प्रत्यवोचमार्जवान्न विवक्षया
इमं च संशयं घोरं भगवान्प्रब्रवीतु मे

12.261.39

प्रत्यक्षमिह पश्यन्तो भवन्तः सत्पथे स्थिताः
किमत्र प्रत्यक्षतमं भवन्तो यदुपासते
अन्यत्र तर्कशास्त्रेभ्य आगमाच्च यथागमम्

12.261.40

आगमो वेदवादस्तु तर्कशास्त्राणि चागमः
यथागममुपासीत आगमस्तत्र सिध्यति
सिद्धिः प्रत्यक्षरूपा च दृश्यत्यागमनिश्चयात्

12.261.41

नौर्नावीव निबद्धा हि स्रोतसा सनिबन्धना
ह्रियमाणा कथं विप्र कुबुद्धींस्तारयिष्यति
एतद्ब्रवीतु भगवानुपपन्नोऽस्म्यधीहि भोः

12.261.42

नैव त्यागी न संतुष्टो नाशोको न निरामयः
न निर्विवित्सो नावृत्तो नापवृत्तोऽस्ति कश्चन

12.261.43

भवन्तोऽपि च हृष्यन्ति शोचन्ति च यथा वयम्
इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु

12.261.44

एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु
एकमालम्बमानानां निर्णये किं निरामयम्

12.261.45

कपिल उवाच
यद्यदाचरते शास्त्रमथ सर्वप्रवृत्तिषु
यस्य यत्र ह्यनुष्ठानं तत्र तत्र निरामयम्

12.261.46

सर्वं पावयते ज्ञानं यो ज्ञानं ह्यनुवर्तते
ज्ञानादपेत्य या वृत्तिः सा विनाशयति प्रजाः

12.261.47

भवन्तो ज्ञानिनो नित्यं सर्वतश्च निरागमाः
ऐकात्म्यं नाम कश्चिद्धि कदाचिदभिपद्यते

12.261.48

शास्त्रं ह्यबुद्ध्वा तत्त्वेन केचिद्वादबला जनाः
कामद्वेषाभिभूतत्वादहंकारवशं गताः

12.261.49

याथातथ्यमविज्ञाय शास्त्राणां शास्त्रदस्यवः
ब्रह्मस्तेना निरारम्भा अपक्वमतयोऽशिवाः

12.261.50

वैगुण्यमेव पश्यन्ति न गुणाननुयुञ्जते
तेषां तमःशरीराणां तम एव परायणम्

12.261.51

यो यथाप्रकृतिर्जन्तुः प्रकृतेः स्याद्वशानुगः
तस्य द्वेषश्च कामश्च क्रोधो दम्भोऽनृतं मदः
नित्यमेवाभिवर्तन्ते गुणाः प्रकृतिसंभवाः

12.261.52

एतद्बुद्ध्यानुपश्यन्तः संत्यजेयुः शुभाशुभम्
परां गतिमभीप्सन्तो यतयः संयमे रताः

12.261.53

स्यूमरश्मिरुवाच
सर्वमेतन्मया ब्रह्मञ्शास्त्रतः परिकीर्तितम्
न ह्यविज्ञाय शास्त्रार्थं प्रवर्तन्ते प्रवृत्तयः

12.261.54

यः कश्चिन्न्याय्य आचारः सर्वं शास्त्रमिति श्रुतिः
यदन्याय्यमशास्त्रं तदित्येषा श्रूयते श्रुतिः

12.261.55

न प्रवृत्तिरृते शास्त्रात्काचिदस्तीति निश्चयः
यदन्यद्वेदवादेभ्यस्तदशास्त्रमिति श्रुतिः

12.261.56

शास्त्रादपेतं पश्यन्ति बहवो व्यक्तमानिनः
शास्त्रदोषान्न पश्यन्ति इह चामुत्र चापरे
अविज्ञानहतप्रज्ञा हीनप्रज्ञास्तमोवृताः

12.261.57

शक्यं त्वेकेन मुक्तेन कृतकृत्येन सर्वशः
पिण्डमात्रं व्यपाश्रित्य चरितुं सर्वतोदिशम्
वेदवादं व्यपाश्रित्य मोक्षोऽस्तीति प्रभाषितुम्

12.261.58

इदं तु दुष्करं कर्म कुटुम्बमभिसंश्रितम्
दानमध्ययनं यज्ञः प्रजासंतानमार्जवम्

12.261.59

यद्येतदेवं कृत्वापि न विमोक्षोऽस्ति कस्यचित्
धिक्कर्तारं च कार्यं च श्रमश्चायं निरर्थकः

12.261.60

नास्तिक्यमन्यथा च स्याद्वेदानां पृष्ठतःक्रिया
एतस्यानन्त्यमिच्छामि भगवञ्श्रोतुमञ्जसा

12.261.61

तथ्यं वदस्व मे ब्रह्मन्नुपसन्नोऽस्म्यधीहि भोः
यथा ते विदितो मोक्षस्तथेच्छाम्युपशिक्षितुम्

Translation — Kisari Mohan Ganguli

"Kapila said, 'Beholding that all the fruits that are attainable by acts are terminable instead of being eternal, Yatis, by adopting self-restraint and tranquillity, attain to Brahma through the path of knowledge. There is nothing in any of the worlds that can impede them (for by mere fiats of their will they crown all their wishes with success). They are freed from the influence of all pairs of opposites. They never bow down their heads to anything or any creature. They are above all the bonds of want. Wisdom is theirs. Cleansed they are from every sin. Pure and spotless they live and rove about (in great happiness). They have, in their own understandings, arrived at settled conclusions in respect of all destructible objects and of a life of Renunciation (by comparing the two together). Devoted to Brahma, already become like unto Brahma, they have taken refuge in Brahma. Transcending grief, and freed from (the equality of) Rajas, theirs are acquisitions that are eternal. When the high end that is these men's is within reach of attainment, what need has one for practising the duties of the domestic mode of life?' 2

"Syumarasmi said, 'If, indeed, that be the highest object of acquisition, if that be truly the highest end (which is attained by practising Renunciation) then the importance of the domestic mode of life becomes manifest, because without the domestic mode no other mode of life ever becomes possible. Indeed, as all living creatures are able to live in consequence of their dependence on their respective mothers, after the same manner the three other

modes of life exist in consequence of their dependence upon the domestic mode. The householder who leads the life of domesticity, performs sacrifices, and practises penances. Whatever is done by anybody from desire of happiness has for its root the domestic mode of life. All living creatures regard the procreation of offspring as a source of great happiness. The procreation of offspring, however, becomes impossible in any other mode of life (than domesticity). Every kind of grass and straw, all plants and herbs (that yield corn or grain), and others of the same class that grow on hills and mountains, have the domestic mode of life for their root. Upon those depend the life of living creatures. And since nothing else is seen (in the universe) than life, domesticity may be looked upon as the refuge of the entire universe. 1 Who then speaks the truth that says that domesticity cannot lead to the acquisition of Emancipation? Only those that are destitute of faith and wisdom and penetration, only those that are destitute of reputation that are idle and toil-worn, that have misery for their share in consequence of their past acts, only those that are destitute of learning, behold the plenitude of tranquillity in a life of mendicancy. The eternal and certain distinctions (laid down in the Vedas) are the causes that sustain the three worlds. That illustrious person of the highest order who is conversant with the Vedas, is worshipped from the very date of his birth. Besides the performance of Garbhadhana, Vedic mantras become necessary for enabling persons of the regenerate classes to accomplish all their acts in respect of both this and the other world. 2 In cremating his body (after death), in the matter of his attainment of a second body, in that of his drink and food after such attainment, in that of giving away kine and other animals for helping him to cross the river that divides the region of life from that of Yama, in that of sinking funeral cakes in water--Vedic mantras are necessary. Then again the three classes of Pitris, viz., the Archishmats, the Varhishads, and the Kravyads, approve of the necessity of mantras in the case of the dead, and mantras are allowed to be efficient causes (for attainment of the objects for which these ceremonies and rites have been directed to be performed). When the Vedas say this so loudly and when again human beings are said to owe debts to the Pitris, the Rishis, and the gods, how can any one attain to Emancipation? 3 This false doctrine (of incorporeal existence called Emancipation), apparently dressed in colours of truth, but subversive of the real purport of

the declarations of the Vedas, has been introduced by learned men reft of prosperity and eaten up by idleness. That Brahmana who performs sacrifices according to the declarations of the Vedas is never seduced by sin. Through sacrifices, such a person attains to high regions of felicity along with the animals he has slain in those sacrifices, and himself, gratified by the acquisition of all his wishes succeeds in gratifying those animals by fulfilling their wishes. By disregarding the Vedas, by guile, or by deception, one never succeeds in attaining to the Supreme. On the other hand, it is by practising the rites laid down in the Vedas that one succeeds in attaining to Brahma.'

"Kapila said, '(If acts are obligatory, then) there are the Darsa, the Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of intelligence. In their performance is eternal merit. (Why then perform acts involving cruelty)? Those that have betaken themselves to the Sannyasa, mode of life, that abstain from all acts, that are endued with patience, that are cleansed (of wrath and every fault), and that are conversant with Brahma, succeed by such knowledge of Brahma in paying off the debts (thou speakest of) to the gods (the Rishis, and the Pitris) represented to be so very fond of libations poured in sacrifices. 1 The very gods become stupefied in tracing the track of that trackless person who constitutes himself the soul of all creatures and who looks upon all creatures with an equal eye. Through instructions received from the preceptor one knows that which dwells within this frame to be of a four-fold nature, having besides four doors and four mouths. In consequence of (their possession of) two arms, the organ of speech, the stomach, and the organ of pleasure, the very gods are said to have four doors. One should, therefore, strive one's best to keep those doors under control. 2 One should

not gamble with dice. One should not appropriate what belongs to another. One should not assist at the sacrifice of a person of ignoble birth. One should not, giving way to wrath, smite another with hands or feet. That intelligent man who conducts himself in this way is said to have his hands and feet well-controlled. One should not indulge in vociferous abuse or censure. One should not speak words that are vain. One should forbear from knavery and from calumniating others. One should observe the vow of truthfulness, be sparing of speech, and always heedful.' By conducting oneself in this way one will have one's organ of speech well-restrained. One should not abstain entirely from food. One should not eat too much. One should give up covetousness, and always seek the companionship of the good. One should eat only so much as is needed for sustaining life. By conducting oneself in this way one succeeds in properly controlling the door represented by one's stomach. One should not, O hero, lustfully take another wife when one has a wedded spouse (with whom to perform all religious acts). One should never summon a woman to bed except in her season. One should confine oneself to one's own wedded spouse without seeking congress with other women. By conducting oneself in this way one is said to have one's organ of pleasure properly controlled. That man of wisdom is truly a regenerate person who has all his four doors, viz., the organ of pleasure, the stomach, the two arms (and two feet), and the organ of speech, properly controlled. Everything becomes useless of that person whose doors are not well-controlled. What can the penance of such a man do? What can his sacrifices bring about? What cart be achieved by his body? The gods know him for a Brahmana who has cast off his upper garment, who sleeps on the bare ground, who makes his arm a pillow, and whose heart is possessed of tranquillity. 1 That person who, devoted to contemplation, singly enjoys all the happiness that wedded couples enjoy, and who turns not his attention to the joys and griefs of others, should be known for a Brahmana. 2 That man who rightly understands all this as it exists in reality and its multiform transformations, and who knows what the end is of all created objects, is known by the gods for a Brahmana. 3 One who hath no fear from any creature and from whom no

creature hath any fear and who constitutes himself the soul of all creatures, should be known for a Brahmana. Without having acquired purity of heart which is the true result of all pious acts such as gifts and sacrifices, men of foolish understandings do not succeed in obtaining a knowledge of what is needed in making one a Brahmana even when explained by preceptors. Destitute of a knowledge of all this, these men desire fruits of a different kind, viz., heaven and its joys. 1 Unable to practise even a small part of that good conduct which has come down from remote times, which is eternal, which is characterised by certitude, which enters as a thread in all our duties, and by adopting which men of knowledge belonging to all the modes of life convert their respective duties and penances into terrible weapons for destroying the ignorance and evils of worldliness, men of foolish understandings regard acts that are productive of visible fruits, that are fraught with the highest puissance, and that are deathless, as fruitless after all and as deviations (from the proper course) not sanctioned by the scriptures. In truth, however, that conduct, embracing as it does practices the very opposite of those that are seen in seasons of distress, is the very essence of heedfulness and is never affected by lust and wrath and other passions of a similar kind. 2 As regards sacrifices again, it is very difficult to ascertain all their particulars. If ascertained, it is very difficult to observe them in practice. If practised, the fruits to which they lead are terminable. Mark this well. (And marking this, do thou betake thyself to the path of knowledge).'

"Syumarasmi said, 'The Vedas countenance acts and discountenance them.

[paragraph continues] Whence then is their authority when their declarations thus contradict each other? Renunciation of acts, again, is productive of great benefit. Both these have been indicated in the Vedas. Do thou discourse to me on this subject, O Brahmana!'

"Kapila said, 'Betaking yourselves to the path of the good (viz., Yoga), do you even in this life realise its fruits by the direct evidence of your senses. What, however, are the visible results of those other objects which you (men of acts) pursue?'

"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here for acquiring knowledge. Desirous of doing good to myself I have started this conversation in artless candour and not from desire of disputation. The dark doubt has taken possession of my mind. O illustrious one, solve it to me. Thou hast said that they who take the path of the good (viz., Yoga), by which Brahma is attained, realise its fruits by the direct evidence of their senses. What, indeed, is that which is so realisable by the direct evidence of the senses and which is pursued by yourselves? Avoiding all sciences that have disputation only for their foremost object, I have so studied the Agama as to have July mastered their true meaning. By Agama I understand the declarations of the Vedas. I also include la that word those sciences based on logic which have for their object the bringing out of the real meaning of the Vedas. 1 Without avoiding the duties laid down for the particular mode of life which one may lead, one should pursue the practices laid down in Agama. Such observance of the practices laid down in Agama crowns one with success. In consequence of the certainty of the conclusions of Agama, the success to which the latter leads may be said to be almost realisable by direct evidence. As a boat that is tied to another bound for a different port, cannot take its passengers to the port they desire to reach, even so ourselves, dragged by our acts due to past desires, can never cross the interminable river of birth and death (and reach the heaven of rest and peace we may have in view). Discourse to me on this topic, O illustrious one! Teach me as a preceptor teaches a disciple. No one can be found amongst men that has completely renounced all worldly objects, nor one that is perfectly contented with oneself, nor one that has transcended grief, nor one that is perfectly free from disease, nor one that is absolutely free from the desire to act (for one's own benefit), nor one that has an absolute distaste for companionship, nor one that has entirely abstained from acts of every kind. Even men like yourself are seen to give way to joy and indulge in grief as persons like ourselves. Like other creatures the senses of persons like yourselves have their functions and objects. Tell me, in what then, if we are to investigate the question of happiness, does pure felicity consist for all the four orders of men and all the four modes of life who and which have, as regards their inclinations, the same resting ground.'

"Kapila said, 'Whatever the Sastras according to which one performs the acts one feels inclined to do, the ordinances laid down in it for regulating those acts never become fruitless. Whatever again the school of opinion according to which one may conduct oneself, one is sure to attain to the highest end by only observing the duties of self-restraint of Yoga. Knowledge assists that man in crossing (this interminable river of life and death) who pursues knowledge. That conduct, however, which men pursue after deviating from the path of knowledge, afflicts them (by subjecting them to the evils of life and death). It is evident that ye are possessed of knowledge and dissociated from every worldly object that may produce distress. But have any of you at any time succeeded in acquiring that knowledge in consequence of which everything is capable of being viewed as identical with one Universal Soul? 1 Without a correct apprehension of the scriptures, some there are, fond only of disputation, who, in consequence of being overwhelmed by desire and aversion, become the slaves of pride and arrogance. Without having correctly understood the meaning of scriptural declarations, these robbers of the scriptures, these depredators of Brahma, influenced by arrogance and error, refuse to pursue tranquillity and practise self-restraint. 2 These men behold fruitlessness on every side, and if (by chance) they succeed in obtaining the puissance of knowledge they never impart it to others for rescuing them. Made up entirely of the quality of Tamas, they have Tamas only for their refuge. One becomes subject to all the incidents of that nature which one imbibes. Accordingly, of him who hath Tamas for his refuge, the passions of envy, lust, wrath, pride, falsehood, and vanity, continually grow, for one's qualities have one's nature for their spring. Thinking in this strain and beholding these faults (through the aid of instructions secured from preceptors), Yatis, who covet the highest end, betake themselves to Yoga, leaving both good and ill.' 3

"Syumarasmi said, 'O Brahmana, all that I have said (about the laudable character of acts and the opposite character of Renunciation) is strictly conformable to the scriptures. It is, however, very true that without a correct apprehension of the meaning of the scriptures, one does not feel inclined to obey what the scriptures really declare. Whatever conduct is consistent with equity is consistent with the scriptures. Even that is what the Sruti declares. Similarly, whatever conduct is inconsistent with equity is inconsistent with the scriptures. This also is declared by the Sruti. It is certain that no one can do an act that is scriptural by transgressing the scriptures. That again is

unscriptural which is against the Vedas. The Sruti declares this. Many men, who believe only what directly appeals to their senses, behold only this world (and not what is addressed in the scriptures to Faith). They do not behold what the scriptures declare to be faults. They have, accordingly, like ourselves, to give way to grief. Those objects of the senses with which men like you are concerned are the same with which other living creatures are concerned. Yet in consequence of your knowledge of the soul and their ignorance of it, how vast is the difference that exists between you and them! All the four orders of men and all the four modes of life, however different their duties, seek the same single end (viz., the highest happiness). Thou art possessed of unquestioned talents and abilities. For ascertaining that particular course of conduct (amongst those various duties) which is well calculated to accomplish the desired end, thou hast, by discoursing to me on the Infinite (Brahma), filled my soul with tranquillity. As regards ourselves, in consequence of our inability to understand the Soul we are destitute of a correct apprehension of the reality. Our wisdom is concerned with things that are low, and we are enveloped in thick darkness. (The course of conduct, however, that thou hast indicated for enabling one to attain to Emancipation, is exceedingly difficult of practice). Only he who is devoted to Yoga, who has discharged all his duties, who is capable of roving everywhere depending only on his own body, who has brought his soul under perfect control, who has transcended the requirements of the science of morality and who disregards the whole world (and everything belonging to it), can transgress the declarations of the Vedas with respect to acts, and say that there is Emancipation. 1 For one, however, who lives in the midst of relatives, this course of conduct is exceedingly difficult to follow. Gift, study of the Vedas, sacrifices, begetting offspring, simplicity of dealing, when by practising even these no one succeeds in attaining to Emancipation, fie on him who seeks to attain to it, and on Emancipation itself that is sought! It seems that the labour spent upon attaining to it is all fruitless. One becomes chargeable with atheism if one disregards the Vedas by not doing the acts they direct. O illustrious one, I desire to hear without delay about that (Emancipation) which comes in the Vedas after the declarations in favour of acts. Do tell me the truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I wish to know as much about Emancipation as is known to thee, O learned one!'

259:2 For, as the commentator explains, one who has acquired an empire does not seek the dole of charity. In view of the high end that Renunciation is certain to bring, what need has a person of the domestic mode of life which leads to rewards that are insignificant compared to the other.

260:1 Varhi is grass or straw. Oshadhi here implies paddy and other grain. Vahiranya adrija implies 'other kinds of Oshadhi born on mountains,' i.e., the Soma and other useful hill plants and shrubs. Teshamapi mulam garhastyam should be supplied after the first line. Domesticity is the root of these, because these are cultivated or collected by persons leading the domestic mode of life. The argument in the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit drisyate, atah viswasyapi mulam garhastyam.

260:2 Literally rendered, the words are,--'Without doubt, Vedic mantras enter into persons of the regenerate classes in respect of acts whose effects are seen and acts whose effects instead of being seen depend upon the evidence of the scriptures.' Practically, what is said here is that all the acts of a Brahmana are performed with the aid of Vedic mantras.

260:3 Mantras are necessary in cremating a Brahmana's dead body. Mantras are needed for assisting the dead spirit to attain to a brilliant form (either in the next world or in this if there be rebirth). These mantras are, of course, uttered in Sraddhas. After the dead spirit has been provided, with the aid of mantras, with a body, food and drink are offered to him with the aid of mantras. Kine and animals are given away by the representatives of the dead for enabling the dead ancestor to cross the Vaitarani (the river that flows between the two worlds) and for enabling him to become happy in heaven. The funeral cake, again, according to the ordinance, is sunk in water for making it easily attainable by him to whom it is offered. By becoming a human being one inherits three debts. By study he pays off his debt to the Rishis: by the performance of sacrifices he pays off his debt to the gods, and by begetting children he frees himself from the debt he owes to the Pitris. The argument then is this: when the Vedas, which are the words of Supreme Godhead, have laid down these mantras for the attainment of such objects in the next world, how can Emancipation, which involves an incorporeal existence transcending the very Karana (form) be possible? The very declarations of the Vedas in favour of acts are inconsistent with incorporeal existence or with the negation of existence with dual consciousness of knower and known.

261:1 The mention of 'Devan' as the commentator points out--Rishis and also Pitris. The amrita here that these covet is, of course, the Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

261:2 The terseness of the original has not been removed in the translation. Enam is the universal Soul dwelling within this physical frame. It refers to the person who constitutes himself to be the soul of all creatures or one who is conversant with Brahma or has become Brahma itself. That soul is said to have a fourfold nature, viz., it is virat (all-embracing), sutra (fine as the finest thread and pervading everything), antaryamin (possessed of omniscience), and suddha (stainless). Its four mouths, by which are meant the four sources of enjoyment or pleasure, are the body, the senses, the mind, and the understanding. What the speaker wishes to point out by this is the Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of action) is then pointed out by the mention of the doors which are the two arms, the organ of speech, the stomach and the organ of the pleasure (generation). These last operate as doors for shutting or confining the soul within its chamber. They are the screens or avaranas that conceal its real nature. The very gods feel their force, being unable to transcend them or their demands. He who would transcend them and shine in his own stainless nature should seek to control or restrain them. Practically, it is Yoga that is recommended for enabling one to attain to the position of the universal Soul.

262:1 'One who has cast off his upper garment' is one who clothes himself very scantily only for the sake of decency and not for splendour.

262:2 Dwandwarama very likely means here the joys of wedded couples and not 'the pleasures derived from pairs of opposites'. The sense seems to be this that man is a Brahmana who, without marrying succeeds in enjoying singly all the felicity that attaches to married life.

262:3 In reality all things are, of course, Brahma. Their external aspects are only transformations. The end of all creatures is death and rebirth till absorption takes place into Brahma by means of Yoga.

263:1 The original is very terse. I have expanded it, following the commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart; antarena is equivalent to vina; anujananti governs Brahmanyam understood. Anyat phalam in the second line implies heaven and its joys (which satisfy ordinary men). The practice anu before jananti is taken to imply gurum anu, i.e., following the instructions of preceptors.'

263:2 These three verses run together and are extremely abstruse. There can be no doubt that the commentator is right. The construction is this: Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36 stands by itself as an explanatory sentence referring to some of the characteristics of the sadachara that is spoken of. Samsritanam, refers to men observing the different modes of life; ghoratwam agatam is samsarandhakaranasakam bhavati. What is meant by this is that the penances of such men, along with the duties they are called upon to observe by the particular mode of life they follow, become a terrible weapon, in consequence of their sadacharah, for destroying the evils of worldliness. The sadacharah spoken of here is nishkamadharmah. The latter is no new-fangled theory of men of learning but is puranam saswatam, and dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools regard to be vigyunani and anaikatitikani are, of course, those acts which are included within the word 'Yoga.' In brief, the speaker, in these three verses, wishes to inculcate that wise men, whatever their mode of life, observe its duties. But by virtue of the nishkama dharma they follow, they convert those duties and their penances into efficient means for dispelling the darkness of ignorance. Fools, on the other hand, unable to practise that nishkama dharma, look upon it and Yoga itself as fruitless and valueless although the rewards these confer are visible.

264:1 The sciences that have disputation only for their foremost object, are, according to the commentator, the sciences of the Lokayatikas, the Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on Logic that are included within the word Agama are the two Mimamsas, Sankhya, and Patanjala.

265:1 Aikatmyam is explained by the commentator as Eka eva dwaita darsana hina atma yatra bhavati. Practically, it is that state of the mind in which one perceives one's identity with everything in the universe. This is that true knowledge which brings about Emancipation or is Emancipation itself.

265:2 They are called 'robbers of the scriptures' because they always seek to rob the scriptures of their true meaning. They are 'depredators of Brahma' because they deny the very existence of Godhead. Nirarambhah is Camadyarambha-sunyah.

265:3 The particle anu means 'following the instructions of preceptors.' Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante for samyame.

266:1 What is intended to be said here is that only a life of Renunciation, so hard to follow, can lead to Emancipation. The Burdwan translator makes nonsense of the second line of 64 by connecting it with the first line of 65, K.P. Singha omits it entirely.

12.262.1

कपिल उवाच
वेदाः प्रमाणं लोकानां न वेदाः पृष्ठतःकृताः
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत्
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति

12.262.2

शरीरमेतत्कुरुते यद्वेदे कुरुते तनुम्
कृतशुद्धशरीरो हि पात्रं भवति ब्राह्मणः

12.262.3

आनन्त्यमनुयुङ्क्ते यः कर्मणा तद्ब्रवीमि ते
निरागममनैतिह्यं प्रत्यक्षं लोकसाक्षिकम्

12.262.4

धर्म इत्येव ये यज्ञान्वितन्वन्ति निराशिषः
उत्पन्नत्यागिनोऽलुब्धाः कृपासूयाविवर्जिताः
धनानामेष वै पन्थास्तीर्थेषु प्रतिपादनम्

12.262.5

अनाश्रिताः पापकृत्याः कदाचित्कर्मयोनितः
मनःसंकल्पसंसिद्धा विशुद्धज्ञाननिश्चयाः

12.262.6

अक्रुध्यन्तोऽनसूयन्तो निरहंकारमत्सराः
ज्ञाननिष्ठास्त्रिशुक्लाश्च सर्वभूतहिते रताः

12.262.7

आसन्गृहस्था भूयिष्ठमव्युत्क्रान्ताः स्वकर्मसु
राजानश्च तथा युक्ता ब्राह्मणाश्च यथाविधि

12.262.8

समा ह्यार्जवसंपन्नाः संतुष्टा ज्ञाननिश्चयाः
प्रत्यक्षधर्माः शुचयः श्रद्दधानाः परावरे

12.262.9

पुरस्ताद्भावितात्मानो यथावच्चरितव्रताः
चरन्ति धर्मं कृच्छ्रेऽपि दुर्गे चैवाधिसंहताः

12.262.10

संहत्य धर्मं चरतां पुरासीत्सुखमेव तत्
तेषां नासीद्विधातव्यं प्रायश्चित्तं कदाचन

12.262.11

सत्यं हि धर्ममास्थाय दुराधर्षतमा मताः
न मात्रामनुरुध्यन्ते न धर्मच्छलमन्ततः

12.262.12

य एव प्रथमः कल्पस्तमेवाभ्याचरन्सह
अस्यां स्थितौ स्थितानां हि प्रायश्चित्तं न विद्यते
दुर्बलात्मन उत्पन्नं प्रायश्चित्तमिति श्रुतिः

12.262.13

यत एवंविधा विप्राः पुराणा यज्ञवाहनाः
त्रैविद्यवृद्धाः शुचयो वृत्तवन्तो यशस्विनः
यजन्तोऽहरहर्यज्ञैर्निराशीर्बन्धना बुधाः

12.262.14

तेषां यज्ञाश्च वेदाश्च कर्माणि च यथागमम्
आगमाश्च यथाकालं संकल्पाश्च यथाव्रतम्

12.262.15

अपेतकामक्रोधानां प्रकृत्या संशितात्मनाम्
ऋजूनां शमनित्यानां स्थितानां स्वेषु कर्मसु
सर्वमानन्त्यमेवासीदिति नः शाश्वती श्रुतिः

12.262.16

तेषामदीनसत्त्वानां दुश्चराचारकर्मणाम्
स्वकर्मभिः संवृतानां तपो घोरत्वमागतम्

12.262.17

तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम्
अशक्नुवद्भिश्चरितुं किंचिद्धर्मेषु सूचितम्

12.262.18

निरापद्धर्म आचारस्त्वप्रमादोऽपराभवः
सर्ववर्णेषु यत्तेषु नासीत्कश्चिद्व्यतिक्रमः

12.262.19

धर्ममेकं चतुष्पादमाश्रितास्ते नरर्षभाः
तं सन्तो विधिवत्प्राप्य गच्छन्ति परमां गतिम्

12.262.20

गृहेभ्य एव निष्क्रम्य वनमन्ये समाश्रिताः
गृहमेवाभिसंश्रित्य ततोऽन्ये ब्रह्मचारिणः

12.262.21

धर्ममेतं चतुष्पादमाश्रमं ब्राह्मणा विदुः
आनन्त्यं ब्रह्मणः स्थानं ब्राह्मणा नाम निश्चयः

12.262.22

अत एवंविधा विप्राः पुराणा धर्मचारिणः
त एते दिवि दृश्यन्ते ज्योतिर्भूता द्विजातयः

12.262.23

नक्षत्राणीव धिष्ण्येषु बहवस्तारकागणाः
आनन्त्यमुपसंप्राप्ताः संतोषादिति वैदिकम्

12.262.24

यद्यागच्छन्ति संसारं पुनर्योनिषु तादृशाः
न लिप्यन्ते पापकृत्यैः कदाचित्कर्मयोनितः

12.262.25

एवं युक्तो ब्राह्मणः स्यादन्यो ब्राह्मणको भवेत्
कर्मैव पुरुषस्याह शुभं वा यदि वाशुभम्

12.262.26

एवं पक्वकषायाणामानन्त्येन श्रुतेन च
सर्वमानन्त्यमेवासीदेवं नः शाश्वती श्रुतिः

12.262.27

तेषामपेततृष्णानां निर्णिक्तानां शुभात्मनाम्
चतुर्थ औपनिषदो धर्मः साधारणः स्मृतः

12.262.28

स सिद्धैः साध्यते नित्यं ब्राह्मणैर्नियतात्मभिः
संतोषमूलस्त्यागात्मा ज्ञानाधिष्ठानमुच्यते

12.262.29

अपवर्गगतिर्नित्यो यतिधर्मः सनातनः
साधारणः केवलो वा यथाबलमुपास्यते

12.262.30

गच्छतो गच्छतः क्षेमं दुर्बलोऽत्रावसीदति
ब्रह्मणः पदमन्विच्छन्संसारान्मुच्यते शुचिः

12.262.31

स्यूमरश्मिरुवाच
ये भुञ्जते ये ददते यजन्तेऽधीयते च ये
मात्राभिर्धर्मलब्धाभिर्ये वा त्यागं समाश्रिताः

12.262.32

एतेषां प्रेत्यभावे तु कतमः स्वर्गजित्तमः
एतदाचक्ष्व मे ब्रह्मन्यथातथ्येन पृच्छतः

12.262.33

कपिल उवाच
परिग्रहाः शुभाः सर्वे गुणतोऽभ्युदयाश्च ये
न तु त्यागसुखं प्राप्ता एतत्त्वमपि पश्यसि

12.262.34

स्यूमरश्मिरुवाच
भवन्तो ज्ञाननिष्ठा वै गृहस्थाः कर्मनिश्चयाः
आश्रमाणां च सर्वेषां निष्ठायामैक्यमुच्यते

12.262.35

एकत्वे च पृथक्त्वे च विशेषो नान्य उच्यते
तद्यथावद्यथान्यायं भगवान्प्रब्रवीतु मे

12.262.36

कपिल उवाच
शरीरपक्तिः कर्माणि ज्ञानं तु परमा गतिः
पक्वे कषाये वमनै रसज्ञाने न तिष्ठति

12.262.37

आनृशंस्यं क्षमा शान्तिरहिंसा सत्यमार्जवम्
अद्रोहो नाभिमानश्च ह्रीस्तितिक्षा शमस्तथा

12.262.38

पन्थानो ब्रह्मणस्त्वेते एतैः प्राप्नोति यत्परम्
तद्विद्वाननुबुध्येत मनसा कर्मनिश्चयम्

12.262.39

यां विप्राः सर्वतः शान्ता विशुद्धा ज्ञाननिश्चयाः
गतिं गच्छन्ति संतुष्टास्तामाहुः परमां गतिम्

12.262.40

वेदांश्च वेदितव्यं च विदित्वा च यथास्थिति
एवं वेदविदित्याहुरतोऽन्यो वातरेटकः

12.262.41

सर्वं विदुर्वेदविदो वेदे सर्वं प्रतिष्ठितम्
वेदे हि निष्ठा सर्वस्य यद्यदस्ति च नास्ति च

12.262.42

एषैव निष्ठा सर्वस्य यद्यदस्ति च नास्ति च
एतदन्तं च मध्यं च सच्चासच्च विजानतः

12.262.43

समस्तत्याग इत्येव शम इत्येव निष्ठितः
संतोष इत्यत्र शुभमपवर्गे प्रतिष्ठितम्

12.262.44

ऋतं सत्यं विदितं वेदितव्यं; सर्वस्यात्मा जङ्गमं स्थावरं च
सर्वं सुखं यच्छिवमुत्तमं च; ब्रह्माव्यक्तं प्रभवश्चाव्ययश्च

12.262.45

तेजः क्षमा शान्तिरनामयं शुभं; तथाविधं व्योम सनातनं ध्रुवम्
एतैः शब्दैर्गम्यते बुद्धिनेत्रै;स्तस्मै नमो ब्रह्मणे ब्राह्मणाय

Translation — Kisari Mohan Ganguli

"Kapila said, 'The Vedas are regarded as authoritative by all. People never

disregard them. Brahma is of two kinds, viz., Brahma as represented by sound, and Brahma as Supreme (and intangible). 1 One conversant with Brahma represented by sound succeeds in attaining to Supreme Brahma. Commencing with the rites of Garbhadhana, that body which the sire creates with the aid of Vedic mantras is cleansed (after birth) by Vedic mantras. 2 When the body has been cleansed with purificatory rites (performed with the aid of Vedic mantras), the owner there of come to be called a Brahmana and becomes a vessel fit for receiving knowledge of Brahma. Know that the reward of acts is purity of heart which only leads to Emancipation. I shall presently speak to thee of that. Whether purity of heart has been attained or not (by performance of acts) is what can be known to the person himself who has attained it. It can never be known with the aid of either the Vedas or inference. They that cherish no expectation, that discard every kind of wealth by not storing anything for future use, that are not covetous, and that are free from every kind of affection and aversion, perform sacrifices because of the conviction that their performance is a duty. To make gifts unto deserving persons is the end (right use) of all wealth. Never addicted at any time to sinful acts, observant of those rites that have been laid down in the Vedas, capable of crowning all their wishes with fruition, endued with certain conclusions through pure knowledge, never giving way to wrath,--never indulging in envy, free from pride and malice, firm in Yoga, 3 of unstained birth, unstained conduct, and unstained learning, devoted to the good of all creatures, there were in days of yore many men, leading lives of domesticity and thoroughly devoted to their own duties, there were many kings also of the same qualifications, devoted to Yoga (like Janaka, etc.), and many Brahmanas also of the same character (like Yajnavalkya and others). 4 They behaved equally towards all creatures and were endued with perfect sincerity. Contentment was theirs, and certainty of knowledge. Visible were the rewards of their righteousness, and pure were they in behaviour and heart. They were possessed of faith in Brahma of both forms. 5 At first making their hearts pure, they duly observed all (excellent) vows. They were observant of the duties of righteousness on even occasions of distress and difficulty, without failing off in any particular. Uniting together they used to perform meritorious acts. In this they found great happiness. And inasmuch as they never tripped, they had never to perform any expiation. Relying as they did

upon the true course of righteousness, they became endued with irresistible energy. They never followed their own understandings in the matter of earning merit but followed the dictates of the scriptures alone for that end. Accordingly they were never guilty of guile in the matter of performing acts of righteousness. 1 In consequence of their observing unitedly the absolute ordinances of the scriptures without betaking themselves ever to the rites laid down in the alternative, they were never under the necessity of performing expiation. 2 There is no expiation for men living in the observance of the ordinances laid down in the scriptures. The Sruti declares that expiation exists for only men that are weak and unable to follow the absolute and substantive provisions of the sacred law. Many Brahmanas there were of this kind in days of old, devoted to the performance of sacrifices, of profound knowledge of the Vedas, possessed of purity and good conduct, and endued with fame. They always worshipped Brahma in the sacrifices, and were free from desire. Possessed of learning they transcended all the bonds of life. The sacrifices of these men, their (knowledge of the) Vedas, their acts performed in obedience to the ordinances, their study of the scripture at the fixed hours, and the wishes they entertained, freed as they were from lust and wrath, observant as they were of pious conduct and acts notwithstanding all difficulties, renowned as they were for performing the duties of their own order and mode of life, purified as their souls were in consequence of their very nature, characterised as they were by thorough sincerity, devoted as they were to tranquillity, and mindful as they were of their own practices, were identical with Infinite Brahma. Even this is the eternal Sruti heard by us. 3 The penances of men that were so high-souled, of men whose conduct and acts were so difficult of observance and accomplishment, of men whose wishes were crowned with fruition in consequence of the strict discharge of their duties, became efficacious weapons for the destruction of all earthly desires. The Brahmanas say that that Good Conduct, which is wonderful, whose origin may be traced to very ancient times, which is eternal and whose characteristics are unchangeable, which differs from the practices to which even the good resort in seasons of distress and represents their acts in other situations, which is identical with heedfulness, over which lust and wrath and other evil passions can never prevail, and in consequence of which there was (at one time) no transgression in all mankind, subsequently came to be distributed into four subdivisions, corresponding with the four modes of life by persons unable to

practise its duties in minute detail and entirety. 1 They that are good, by duly observing that course of Good Conduct after adoption of the Sannyasa mode of life, attain to the highest end. They also that betake themselves to the forest mode reach the same high end (by duly observing that conduct). They too that observe the domestic mode of life attain to the highest end (by duly practising the same conduct); and, lastly, those that lead the Brahmacharya mode obtain the same (end by a due observance of the same conduct). 2 Those Brahmanas are seen to shine in the firmament as luminaries shedding beneficent rays of light all around. Those myriads of Brahmanas have become stars and constellations set in their fixed tracks. In consequence of contentment (or Renunciation) they have all attained to Infinity as the Vedas declare. If such men have to come back to the world through the wombs of living creatures, they are never stained by sins which have the unexhausted residue of previous acts for their originating cause. Indeed, one who has led the life of a Brahmacharin and waited dutifully upon his preceptor, who has arrived at settled conclusions (in respect of the soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who else would deserve to be called a Brahmana? When acts alone determine who is a Brahmana and who is not, acts (good or bad) must be held to indicate the happiness or misery of a person. As regards those that have by conquering all evil passions acquired purity of heart, we have heard the eternal Sruti that in consequence of the Infinity to which they attain (through beholding the universal soul) and of the knowledge of Brahma (they acquire through the declarations of Srutis), they behold everything to be Brahma. The duties (of tranquillity, self-restraint, abstention from acts, renunciation, devotion, and the abstraction of Samadhi) followed by those men of pure hearts, that are freed from desire, and that have Emancipation only for their object, for acquisition of the knowledge of Brahma, are equally laid down for all the four orders of men and all the four modes of life. Verily, that knowledge is always acquired by Brahmanas of pure hearts and restrained soul. 3 One whose soul is for Renunciation

based upon contentment is regarded as the refuge of true knowledge. Renunciation, in which is that knowledge which leads to Emancipation, and which is highly necessary for a Brahmana, is eternal (and comes down from preceptor to pupil for ever and ever). 1 Renunciation sometimes exists mixed with the duties of other modes. But whether existing in that state or by itself, one practises it according to the measure of one's strength (that depends upon the degree of one's absence of worldly desires). Renunciation is the cause of supreme benefit unto every kind of person. Only he that is weak, fails to practise it. That pure-hearted man who seeks to attain to Brahma becomes rescued from the world (with its misery).' 2

"Syumarasmi said, 'Amongst those that are given up to enjoyment (of property), they that make gifts, they that perform sacrifices, they that devote themselves to the study of the Vedas, and they that betake themselves to a life of Renunciation after having acquired and enjoyed wealth and all its pleasures, when they depart from this world, who is it that attains to the foremost place in heaven? I ask thee this, O Brahmana! Do thou tell me truly.'

"Kapila said, 'Those who lead a life of domesticity are certainly auspicious and acquire excellence of every kind. They are unable, however, to enjoy the felicity that attaches to Renunciation. Even thou mayst see this.' 3

"Syumarasmi said, 'Ye depend upon knowledge as the means (for the attainment of Emancipation). Those who lead lives of domesticity have planted their faith in acts. It has, however, been said that the end of all modes of life is Emancipation. 4 No difference, therefore, is observable between them in respect of either their superiority or inferiority of puissance. O illustrious one, do thou tell me then how stands the matter truly.'

"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the highest end (for which one strives). 5 When all faults of the heart are cured (by acts), and when the felicity of Brahma becomes established in knowledge,

benevolence, forgiveness, tranquillity, compassion, truthfulness, and candour, abstention from injury, absence of pride, modesty, renunciation, and abstention from work are attained. These constitute the path that lead to Brahma. By those one attains to what is the Highest. That the cure of all faults of the heart is the result of acts becomes intelligible to the wise man when these are attained. That, indeed, is regarded as the highest end which is obtained by Brahmanas endued with wisdom, withdrawn from all acts, possessed of purity and the certitude of knowledge. One who succeeds in acquiring a knowledge of the Vedas, of that which is taught by the Vedas (viz., Brahma as represented in acts), and the minutiae of acts, is said to be conversant with the Vedas. Any other man is only a bag of wind. 1 One who is conversant with the Vedas knows everything, for everything is established on the Vedas. Verity, the present, past, and future all exist in the Vedas. 2 This one conclusion is deducible from all the scriptures, viz., that this universe exists and does not exist. To the man of knowledge this (all that is perceived) is both sat and asat. To him, this all is both the end and the middle. 3 This truth rests upon all the Vedas, viz., that when complete Renunciation takes place one obtains what is sufficient. Then again the highest contentment follows and rests upon Emancipation, 4 which is absolute, which exists as the soul of all mortal and immortal things, which is well-known as such universal soul, which is the highest object of knowledge as being identical with all mobile and immobile things, which is full, which is perfect felicity, which is without duality, which is the foremost of all things, which is Brahma, which is Unmanifest and the cause also, whence the Unmanifest has sprung, and which is without deterioration of any kind. 5 Ability to subdue the senses, forgiveness, and abstention from work in consequence of the absence of desire,--these three are the cause of perfect felicity. With the aid of these three qualities, men having understanding for their eyes succeed in reaching that Brahma which is

uncreate, which is the prime cause of the universe, which is unchangeable and which is beyond destruction. I bow to that Brahma, which is identical with him that knows it.'" 1

267:1 The Vedas are Savda-Brahma or Brahma as represented by sound.

267:2 I have expanded this verse, following the lead of the commentator. Some idea may be given of the extreme terseness of such verses by offering a literal rendering: 'That lump of matter which is made a (human) body by what is contained in the Veda, is (afterwards) made (a body by the same means).' One approaches one's wife after performing the rite of Garbhadhana. In this rite, different deities are invoked to develop different organs and parts of the body of the child to be begotten. Thus begotten, the body of the child is, subsequent to birth, cleansed or purified. All this requires the aid of the Vedic mantras. What Kapila wishes to teach is that commencing with acts, knowledge should finally be acquired.

267:3 Yoga is the only way to true knowledge, hence Jnana-nishthah is Yoga-nishthah.

267:4 These and men like these are pointed out as persons deserving of gifts.

267:5 i.e., in Brahma as possessed of attributes and as freed from attributes.

268:1 Matra is explained as miyante vishya anya i.e., the understanding. What is meant by guile in the practice of righteousness may be exemplified as follows. Individual grains of barley may be given away instead of cloths by one unable to obtain clothes for gift. But one giving away barley grains when perfectly able to give away clothes would be guilty of guile.

268:2 The scriptures frequently lay down ordinances in the alternative. The absolute or substantive provisions are for the able. Those in the alternative are for them that are unable.

268:3 What is meant by the sacrifices, etc., of such men being identical with infinite Brahma is that these men were identical with Brahma and whatever they did was Brahma. They had no consciousness of self, or they did nothing for self. They were the Soul of the universe.

269:1 What is said here in effect is that at first there was only one course of duties, called sadachara or good conduct, for all men. In progress of time men became unable to obey all its dictates in their entirety. It then became necessary to distribute those duties into four subdivisions corresponding with the four modes of life.

269:2 Both K.P. Singha and the Burdwan translator have completely misunderstood verse 23 and the first line of 24, which, as the commentator explains, should be construed together. The construction is Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva) vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah, etc.' Jato-anye, etc. Thus, all the four modes, commencing with the last, are spoken of.

269:3 It is impossible for any one to read the Burdwan version of such verses without pitying the Pandit responsible for its accuracy. Without understanding the commentary in the least, the words of the great commentator have been reproduced in the Burdwan version in a strange order, rejecting some of the connecting links without any excuse, and making the Collocation utterly unintelligible. K.P. Singha gives the substance very briefly without endeavouring to translate the words. And yet the verse presents almost no difficulty. The last line of 29 and the first line of 30 make one sentence. Chaturthopanishaddharmah is explained by the commentator as implying paramatma-vishayini vidya, tadartham dharmah. There are four states of consciousness: 1st, wakefulness; 2nd, dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma becomes realisable. What is said in these two lines is simply this: the duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of Paramatman, are sadharanah or common to all the four orders of men and modes of life. Those duties, of course, are sama, dama, uparama, titiksha, sraddha, samadhi. What is said in the last line of 30 is that Brahmanas of pure hearts and restrained souls always succeed (by the help of those duties) in acquiring or attaining to that Turiya or consciousness of Brahma.

270:1 Apavargamiti is explained by the commentator as apavargaprada vidya or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah. Yatidharmah is a life of Renunciation. What is meant by sanatanah is sampradayagatah.

270:2 Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam, Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan translator misses the sense altogether and K.P. Singha quietly passes over the entire second line of this triplet. Durvala means he who is wanting in vairagya.

270:3 The commentator explains that the object of this verse is to show that even if there be equality in respect of the end that is attained in next life, there is more of real felicity in a life of Renunciation than in a life of enjoyment. The Burdwan translator misses the sense entirely.

270:4 The Burdwan translator gives a very erroneous version of this verse.

270:5 For by Knowledge Emancipation is obtained.

271:1 Vatarechaka is bhastra or a bellows. What is implied is, perhaps, that such a man breathes or lives in vain.

271:2 Nasti is explained by the commentator as the past and the future. Nishtha is swarupam. Literally, what is said is that everything is the Vedas, or the Vedas are everything, This is, perhaps, only an exaggerated mode of saying that the Vedas deal with everything.

271:3 The sense seems to be that while they that are ignorant regard the universe to be as existent and durable as the thunder or adamant, the man of knowledge regards it to be truly non-existent though it puts forth the appearance of existence.

271:4 I have endeavoured to give a literal version of verse 45. It is difficult, however, to seize the meaning from such versions. The word used in the first line is Tyaga implying Renunciation. The commentator correctly explains that this is that complete Renunciation which takes place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak aptam (bhavati). This samyak is Brahma. Similarly, santosha is not ordinary contentment but Brahmananda or the Supreme felicity of one who has attained to Brahma. The meaning, then, is this: in the complete abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach. In Emancipation again is the Supreme felicity of Brahma. Apavargah is not annihilation but Emancipation, which is existence in Brahma without the dual consciousness of knower and known.

271:5 I have followed the commentator in his exposition of almost all the adjectives in the text.

272:1 The grammatical construction of this verse is very difficult to catch. There can be no doubt that the commentator is right. Tehjah, kshama, santih,--these are anamayam subham, i.e., nirdukhasya sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers to Tejah and the two others. Abidham is explained as akittrimam; vyoma as jagatkaranam. The Burdwan translator gives a correct version, although his punctuation is incorrect. He errs, however, in not taking anamayam subham as one and the same. K.P. Singha errs in connecting anamayam with what follows tatha.

12.263.1

युधिष्ठिर उवाच
धर्ममर्थं च कामं च वेदाः शंसन्ति भारत
कस्य लाभो विशिष्टोऽत्र तन्मे ब्रूहि पितामह

12.263.2

भीष्म उवाच
अत्र ते वर्तयिष्यामि इतिहासं पुरातनम्
कुण्डधारेण यत्प्रीत्या भक्तायोपकृतं पुरा

12.263.3

अधनो ब्राह्मणः कश्चित्कामाद्धर्ममवैक्षत
यज्ञार्थं स ततोऽर्थार्थी तपोऽतप्यत दारुणम्

12.263.4

स निश्चयमथो कृत्वा पूजयामास देवताः
भक्त्या न चैवाध्यगच्छद्धनं संपूज्य देवताः

12.263.5

ततश्चिन्तां पुनः प्राप्तः कतमद्दैवतं नु तत्
यन्मे द्रुतं प्रसीदेत मानुषैरजडीकृतम्

12.263.6

अथ सौम्येन वपुषा देवानुचरमन्तिके
प्रत्यपश्यज्जलधरं कुण्डधारमवस्थितम्

12.263.7

दृष्ट्वैव तं महात्मानं तस्य भक्तिरजायत
अयं मे धास्यति श्रेयो वपुरेतद्धि तादृशम्

12.263.8

संनिकृष्टश्च देवस्य न चान्यैर्मानुषैर्वृतः
एष मे दास्यति धनं प्रभूतं शीघ्रमेव च

12.263.9

ततो धूपैश्च गन्धैश्च माल्यैरुच्चावचैरपि
बलिभिर्विविधैश्चापि पूजयामास तं द्विजः

12.263.10

ततः स्वल्पेन कालेन तुष्टो जलधरस्तदा
तस्योपकारे नियतामिमां वाचमुवाच ह

12.263.11

ब्रह्मघ्ने च सुरापे च चोरे भग्नव्रते तथा
निष्कृतिर्विहिता सद्भिः कृतघ्ने नास्ति निष्कृतिः

12.263.12

आशायास्तनयोऽधर्मः क्रोधोऽसूयासुतः स्मृतः
पुत्रो लोभो निकृत्यास्तु कृतघ्नो नार्हति प्रजाम्

12.263.13

ततः स ब्राह्मणः स्वप्ने कुण्डधारस्य तेजसा
अपश्यत्सर्वभूतानि कुशेषु शयितस्तदा

12.263.14

शमेन तपसा चैव भक्त्या च निरुपस्कृतः
शुद्धात्मा ब्राह्मणो रात्रौ निदर्शनमपश्यत

12.263.15

मणिभद्रं स तत्रस्थं देवतानां महाद्युतिम्
अपश्यत महात्मानं व्यादिशन्तं युधिष्ठिर

12.263.16

तत्र देवाः प्रयच्छन्ति राज्यानि च धनानि च
शुभैः कर्मभिरारब्धाः प्रच्छिदन्त्यशुभेषु च

12.263.17

पश्यतामथ यक्षाणां कुण्डधारो महाद्युतिः
निष्पत्य पतितो भूमौ देवानां भरतर्षभ

12.263.18

ततस्तु देववचनान्मणिभद्रो महायशाः
उवाच पतितं भूमौ कुण्डधार किमिष्यते

12.263.19

कुण्डधार उवाच
यदि प्रसन्ना देवा मे भक्तोऽयं ब्राह्मणो मम
अस्यानुग्रहमिच्छामि कृतं किंचित्सुखोदयम्

12.263.20

भीष्म उवाच
ततस्तं मणिभद्रस्तु पुनर्वचनमब्रवीत्
देवानामेव वचनात्कुण्डधारं महाद्युतिम्

12.263.21

उत्तिष्ठोत्तिष्ठ भद्रं ते कृतकार्यः सुखी भव
यावद्धनं प्रार्थयते ब्राह्मणोऽयं सखा तव
देवानां शासनात्तावदसंख्येयं ददाम्यहम्

12.263.22

विचार्य कुण्डधारस्तु मानुष्यं चलमध्रुवम्
तपसे मतिमाधत्त ब्राह्मणस्य यशस्विनः

12.263.23

कुण्डधार उवाच
नाहं धनानि याचामि ब्राह्मणाय धनप्रद
अन्यमेवाहमिच्छामि भक्तायानुग्रहं कृतम्

12.263.24

पृथिवीं रत्नपूर्णां वा महद्वा धनसंचयम्
भक्ताय नाहमिच्छामि भवेदेष तु धार्मिकः

12.263.25

धर्मेऽस्य रमतां बुद्धिर्धर्मं चैवोपजीवतु
धर्मप्रधानो भवतु ममैषोऽनुग्रहो मतः

12.263.26

मणिभद्र उवाच
यदा धर्मफलं राज्यं सुखानि विविधानि च
फलान्येवायमश्नातु कायक्लेशविवर्जितः

12.263.27

भीष्म उवाच
ततस्तदेव बहुशः कुण्डधारो महायशाः
अभ्यासमकरोद्धर्मे ततस्तुष्टास्य देवताः

12.263.28

मणिभद्र उवाच
प्रीतास्ते देवताः सर्वा द्विजस्यास्य तथैव च
भविष्यत्येष धर्मात्मा धर्मे चाधास्यते मतिः

12.263.29

भीष्म उवाच
ततः प्रीतो जलधरः कृतकार्यो युधिष्ठिर
ईप्सितं मनसो लब्ध्वा वरमन्यैः सुदुर्लभम्

12.263.30

ततोऽपश्यत चीराणि सूक्ष्माणि द्विजसत्तमः
पार्श्वतोऽभ्यागतो न्यस्तान्यथ निर्वेदमागतः

12.263.31

ब्राह्मण उवाच
अयं न सुकृतं वेत्ति को न्वन्यो वेत्स्यते कृतम्
गच्छामि वनमेवाहं वरं धर्मेण जीवितुम्

12.263.32

भीष्म उवाच
निर्वेदाद्देवतानां च प्रसादात्स द्विजोत्तमः
वनं प्रविश्य सुमहत्तप आरब्धवांस्तदा

12.263.33

देवतातिथिशेषेण फलमूलाशनो द्विजः
धर्मे चापि महाराज रतिरस्याभ्यजायत

12.263.34

त्यक्त्वा मूलफलं सर्वं पर्णाहारोऽभवद्द्विजः
पर्णं त्यक्त्वा जलाहारस्तदासीद्द्विजसत्तमः

12.263.35

वायुभक्षस्ततः पश्चाद्बहून्वर्षगणानभूत्
न चास्य क्षीयते प्राणस्तदद्भुतमिवाभवत्

12.263.36

धर्मे च श्रद्दधानस्य तपस्युग्रे च वर्ततः
कालेन महता तस्य दिव्या दृष्टिरजायत

12.263.37

तस्य बुद्धिः प्रादुरासीद्यदि दद्यां महद्धनम्
तुष्टः कस्मैचिदेवाहं न मिथ्या वाग्भवेन्मम

12.263.38

ततः प्रहृष्टवदनो भूय आरब्धवांस्तपः
भूयश्चाचिन्तयत्सिद्धो यत्परं सोऽभ्यपद्यत

12.263.39

यदि दद्यामहं राज्यं तुष्टो वै यस्य कस्यचित्
स भवेदचिराद्राजा न मिथ्या वाग्भवेन्मम

12.263.40

तस्य साक्षात्कुण्डधारो दर्शयामास भारत
ब्राह्मणस्य तपोयोगात्सौहृदेनाभिचोदितः

12.263.41

समागम्य स तेनाथ पूजां चक्रे यथाविधि
ब्राह्मणः कुण्डधारस्य विस्मितश्चाभवन्नृप

12.263.42

ततोऽब्रवीत्कुण्डधारो दिव्यं ते चक्षुरुत्तमम्
पश्य राज्ञां गतिं विप्र लोकांश्चावेक्ष चक्षुषा

12.263.43

ततो राज्ञां सहस्राणि मग्नानि निरये तदा
दूरादपश्यद्विप्रः स दिव्ययुक्तेन चक्षुषा

12.263.44

कुण्डधार उवाच
मां पूजयित्वा भावेन यदि त्वं दुःखमाप्नुयाः
कृतं मया भवेत्किं ते कश्च तेऽनुग्रहो भवेत्

12.263.45

पश्य पश्य च भूयस्त्वं कामानिच्छेत्कथं नरः
स्वर्गद्वारं हि संरुद्धं मानुषेषु विशेषतः

12.263.46

भीष्म उवाच
ततोऽपश्यत्स कामं च क्रोधं लोभं भयं मदम्
निद्रां तन्द्रीं तथालस्यमावृत्य पुरुषान्स्थितान्

12.263.47

कुण्डधार उवाच
एतैर्लोकाः सुसंरुद्धा देवानां मानुषाद्भयम्
तथैव देववचनाद्विघ्नं कुर्वन्ति सर्वशः

12.263.48

न देवैरननुज्ञातः कश्चिद्भवति धार्मिकः
एष शक्तोऽसि तपसा राज्यं दातुं धनानि च

12.263.49

भीष्म उवाच
ततः पपात शिरसा ब्राह्मणस्तोयधारिणे
उवाच चैनं धर्मात्मा महान्मेऽनुग्रहः कृतः

12.263.50

कामलोभानुबन्धेन पुरा ते यदसूयितम्
मया स्नेहमविज्ञाय तत्र मे क्षन्तुमर्हसि

12.263.51

क्षान्तमेव मयेत्युक्त्वा कुण्डधारो द्विजर्षभम्
संपरिष्वज्य बाहुभ्यां तत्रैवान्तरधीयत

12.263.52

ततः सर्वानिमाँल्लोकान्ब्राह्मणोऽनुचचार ह
कुण्डधारप्रसादेन तपसा योजितः पुरा

12.263.53

विहायसा च गमनं तथा संकल्पितार्थता
धर्माच्छक्त्या तथा योगाद्या चैव परमा गतिः

12.263.54

देवता ब्राह्मणाः सन्तो यक्षा मानुषचारणाः
धार्मिकान्पूजयन्तीह न धनाढ्यान्न कामिनः

12.263.55

सुप्रसन्ना हि ते देवा यत्ते धर्मे रता मतिः
धने सुखकला काचिद्धर्मे तु परमं सुखम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'The Vedas, O Bharata, discourse of Religion. Profit, and Pleasure. Tell me, however, O grandsire, the attainment of which (amongst these three) is regarded as superior.'

"Bhishma said, 'I shall, in this connection, recite to thee the ancient narrative of the benefit that Kundadhara in days of old had conferred upon one who was devoted to him. Once on a time a Brahmana destitute of wealth sought to acquire virtue, induced by the desire of fruit. He continually set his heart upon wealth for employing it in the celebration of sacrifices. For achieving his purpose he set himself to the practice of the austerest penances. Resolved to accomplish his purpose, he began to worship the deities with great devotion. But he failed to obtain wealth by such worship of the deities. He thereupon began to reflect, saying unto himself, 'What is that deity, hitherto unadored by men, who may be favourably disposed towards me without delay?' While reflecting in this strain with a cool mind, he beheld stationed before him that retainer of the deities, viz., the Cloud called Kundadhara. As soon as he beheld that mighty-armed being, the Brahmana's feelings of devotion were excited, and he said unto himself, 'This one will surely bestow prosperity upon me. Indeed, his form indicates as much. He lives in close proximity to the deities. He has not as yet been adored by other men. He will verily give me abundant wealth without any delay.' The Brahmana, then, having concluded thus, worshipped that Cloud with dhupas and perfumes and garlands of flowers of the most superior kind, and with diverse kinds of offerings. Thus worshipped, the Cloud became very soon pleased with his worshipper and uttered these words fraught with benefit to that Brahmana, 'The wise have ordained expiation for one guilty of Brahmanicide, or of drinking alcohol or of stealing, or of neglecting all meritorious vows.

[paragraph continues] There is no expiation, however, for one that is ungrateful. 1 Expectation hath a child named Iniquity. Ire, again, is regarded to be a child of Envy. Cupidity is the child of Deceit. Ingratitude, however, is barren (and hath no offspring). After this, that Brahmana, stretched on a bed of Kusa grass, and penetrated with the energy of Kundadhara, beheld all living beings in a dream. Indeed, in consequence of his absence of passion, penances, and devotion, that Brahmana of cleansed soul, standing aloof from all (carnal) enjoyments, beheld in the night that effect of his devotion to Kundadhara. Indeed, O Yudhishthira, he beheld the high-souled Manibhadra of great effulgence stationed in the midst of the deities, employed in giving his orders. There the gods seemed to be engaged in bestowing kingdoms and riches upon men, induced by their good deeds, and in taking them away when men fell off from goodness. 2 Then, O bull of Bharata's race, Kundadhara of great effulgence, bending himself low, prostrated himself on the ground before the gods in the presence of all the Yakshas. At the command of the gods the high-souled Manibhadra addressed the prostrate Kundadhara and said, 'What does Kundadhara want?' Thereupon Kundadhara replied, 'If, indeed, the gods are pleased with me, there, that Brahmana reverences me greatly. I pray for some favour being shown to him, something, that is, that may bring him happiness.' Hearing this, Manibhadra, commanded by the gods, once more said unto Kundadhara of great intelligence these words, 'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If this Brahmana be desirous of wealth, let wealth be given to him, that is, as much wealth as this thy friend desires. At the command of the gods I shall give him untold wealth.' Kundadhara, then, reflecting upon the fleeting and unreal character of the status of humanity, set his heart, O Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara said, 'I do not, O giver of wealth, beg for wealth on behalf of this Brahmana. I desire the bestowal of another favour upon him. I do not solicit for this devotee of mine mountains of pearls and gems or even. the whole earth with all her riches. I desire, however, that he should be virtuous. Let his heart find pleasure in virtue. Let him have virtue for his stay. Let virtue be the foremost of all objects with him. Even this is the favour that meets with my approval.' Manibhadra said, 'The fruits of virtue are always sovereignty and happiness of diverse kinds. Let this one enjoy those fruits, always freed from physical pain of every kind.'

"Bhishma continued, 'Thus addressed, Kundadhara, however, of great celebrity, repeatedly solicited virtue alone for that Brahmana. The gods were highly pleased at it. Then Manibhadra said, 'The gods are all pleased with thee as also with this Brahmana. This one shall become a virtuous-souled person. He shall devote his mind to virtue.' The Cloud, Kundadhara, became delighted, O Yudhishthira, at thus having been successful in obtaining

his wish. The boon that he had got was one that was unattainable by anybody else. The Brahmana then beheld scattered around him many delicate fabrics of cloth. Without minding them at all (although so costly), the Brahmana came to disrelish the world.'

"The Brahmana said, 'When this one doth not set any value upon good deeds, who else will? I had better go to the woods for leading a life of righteousness.' 1

"Bhishma continued, 'Cherishing a distaste for the world, and through the grace also of the gods, that foremost of Brahmanas entered the woods and commenced to undergo the austerest of penances. Subsisting upon Such fruits and roots as remained after serving the deities and guests, the mind of that regenerate person, O monarch, was firmly set upon virtue. Gradually, the Brahmana, renouncing fruits and roots, betook himself to leaves of trees as his food. Then renouncing leaves, he took to water only as his subsistence. After that he passed many years by subsisting upon air alone. All the while, his strength did not diminish. This seemed exceedingly marvellous. Devoted to virtue and engaged in the practice of the severest austerities, after a long time he acquired spiritual vision. He then reflected, saying unto himself, 'If, being gratified with anybody, I give him wealth, my speech would never be untrue.' 2 With a face lighted up by smiles, he once more began to undergo severer austerities. And once more, having won (higher) success, he thought that he could, by a fiat of the will, then create the very highest objects. 'If, gratified with any person whatsoever I give him even sovereignty, he will immediately become a king, for my words will never be untrue.' While he was thinking in this way, Kundadhara, induced by his friendship for the Brahmana and no less by the ascetic success which the Brahmana had achieved, showed himself, O Bharata (unto his friend and devotee). Meeting with him the Brahmana offered him worship according to the observances ordained. The Brahmana, however, felt some surprise, O king. Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an excellent and spiritual eye. Behold with this vision of thine the end that is attained by kings, and survey all the worlds besides.' The Brahmana then, with his spiritual vision, beheld from a distance thousands of kings sunk in hell.'

"Kundadhara said, 'After having worshipped me with devotion thou didst get sorrow for thy share, what then would have been the good done to thee by me, and what the value of my favour? Look, look for what end men

desire the gratification of carnal enjoyments. The door of heaven is closed unto men.'

"Bhishma continued, 'The Brahmana then beheld many men living in this world, embracing lust, and wrath, and cupidity, and fear, and pride, and sleep and procrastination, and inactivity.'

"Kundadhara said, 'With these (vices) all human beings are enchained. The gods are afraid of men. These vices, at the command of the gods, mar and disconcert on every side. 1 No man can become virtuous unless permitted by the gods. (In consequence of their permission) thou hast become competent to give away kingdoms and wealth through thy penances.'

"Bhishma continued, 'Thus addressed, the righteous-souled Brahmana, bending his head unto that Cloud, prostrated himself on the ground, and said, 'Thou hast, indeed, done me a great favour. Unconscious of the great affection shown by thee towards me, I had through the influence of desire and cupidity, failed to display good will towards thee.' Then Kundadhara said unto that foremost of regenerate persons, 'I have forgiven thee,' and having embraced him with his arms disappeared there and then. The Brahmana then roamed through all the worlds, having attained to ascetic success through the grace of Kundadhara. Through the puissance gained from virtue and penances, one acquires competence to sail through the skies and to fructify all one's wishes and purposes, and finally attain to the highest end. The gods and Brahmanas and Yakshas and all good men and Charanas always adore those that are virtuous but never those that are rich or given up to the indulgence of their desires. The gods are truly propitious to thee since thy mind is devoted to virtue. In wealth there may be a very little happiness but in virtue the measure of happiness is very great.'"

273:1 Nishkriti is literally escape. There is escape for those referred to; of course, the escape is to be sought by expiation. There is none for an ingrate, for ingratitude is inexpiable.

273:2 Asubheshu is explained as asubheshu karmashu upasthiteshu.

274:1 The Brahman evidently refers to the indifference of Kundadhara towards him. He had thought that Kundadhara would, in return for his adorations, grant him wealth. Disappointed in this, he says, when Kundadhara does not mind my adorations, who else will? I had, therefore, better give up all desire for wealth and retire into the woods. The passage, however, seems to be inconsistent with the Brahmana's indifference to the fine fabrics of cloth lying around him.

274:2 Persons who have won ascetic success utter a wish and it is immediately fulfilled. 'I give thee this,' and forthwith what is given in words appears bodily, ready to be taken and appropriated. The words of such persons do not follow their meanings, but meanings follow their words.

275:1 The Burdwan translator makes nonsense of this verse. He forgets his grammar so completely as to take etaih as qualifying lokah.

12.264.1

युधिष्ठिर उवाच
बहूनां यज्ञतपसामेकार्थानां पितामह
धर्मार्थं न सुखार्थार्थं कथं यज्ञः समाहितः

12.264.2

भीष्म उवाच
अत्र ते वर्तयिष्यामि नारदेनानुकीर्तितम्
उञ्छवृत्तेः पुरावृत्तं यज्ञार्थे ब्राह्मणस्य ह

12.264.3

राष्ट्रे धर्मोत्तरे श्रेष्ठे विदर्भेष्वभवद्द्विजः
उञ्छवृत्तिरृषिः कश्चिद्यज्ञे यज्ञं समादधे

12.264.4

श्यामाकमशनं तत्र सूर्यपत्नी सुवर्चला
तिक्तं च विरसं शाकं तपसा स्वादुतां गतम्

12.264.5

उपगम्य वने पृथ्वीं सर्वभूतविहिंसया
अपि मूलफलैरिज्यो यज्ञः स्वर्ग्यः परंतप

12.264.6

तस्य भार्या व्रतकृशा शुचिः पुष्करचारिणी
यज्ञपत्नीत्वमानीता सत्येनानुविधीयते
सा तु शापपरित्रस्ता न स्वभावानुवर्तिनी

12.264.7

मयूरजीर्णपर्णानां वस्त्रं तस्याश्च पर्णिनाम्
अकामायाः कृतं तत्र यज्ञे होत्रानुमार्गतः

12.264.8

शुक्रस्य पुनराजातिरपध्यानादधर्मवित्
तस्मिन्वने समीपस्थो मृगोऽभूत्सहचारिकः
वचोभिरब्रवीत्सत्यं त्वया दुष्कृतकं कृतम्

12.264.9

यदि मन्त्राङ्गहीनोऽयं यज्ञो भवति वैकृतः
मां भोः प्रक्षिप होत्रे त्वं गच्छ स्वर्गमतन्द्रितः

12.264.10

ततस्तु यज्ञे सावित्री साक्षात्तं संन्यमन्त्रयत्
निमन्त्रयन्ती प्रत्युक्ता न हन्यां सहवासिनम्

12.264.11

एवमुक्ता निवृत्ता सा प्रविष्टा यज्ञपावकम्
किं नु दुश्चरितं यज्ञे दिदृक्षुः सा रसातलम्

12.264.12

सा तु बद्धाञ्जलिं सत्यमयाचद्धरिणं पुनः
सत्येन संपरिष्वज्य संदिष्टो गम्यतामिति

12.264.13

ततः स हरिणो गत्वा पदान्यष्टौ न्यवर्तत
साधु हिंसय मां सत्य हतो यास्यामि सद्गतिम्

12.264.14

पश्य ह्यप्सरसो दिव्या मया दत्तेन चक्षुषा
विमानानि विचित्राणि गन्धर्वाणां महात्मनाम्

12.264.15

ततः सुरुचिरं दृष्ट्वा स्पृहालग्नेन चक्षुषा
मृगमालोक्य हिंसायां स्वर्गवासं समर्थयत्

12.264.16

स तु धर्मो मृगो भूत्वा बहुवर्षोषितो वने
तस्य निष्कृतिमाधत्त न ह्यसौ यज्ञसंविधिः

12.264.17

तस्य तेन तु भावेन मृगहिंसात्मनस्तदा
तपो महत्समुच्छिन्नं तस्माद्धिंसा न यज्ञिया

12.264.18

ततस्तं भगवान्धर्मो यज्ञं याजयत स्वयम्
समाधानं च भार्याया लेभे स तपसा परम्

12.264.19

अहिंसा सकलो धर्मो हिंसा यज्ञेऽसमाहिता
सत्यं तेऽहं प्रवक्ष्यामि यो धर्मः सत्यवादिनाम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Amongst the diverse kinds of sacrifices, all of which, of course, are regarded to have but one object (viz., the cleansing of the heart or the glory of God), tell me, O grandsire, what that sacrifice is which has been ordained for the sake only of virtue and not for the acquisition of either heaven or wealth!' 2

"Bhishma said, 'In this connection I shall relate to thee the history, formerly

recited by Narada, of a Brahmana who for performing sacrifices, lived according to the unchha mode.'

"Narada said, 'In one of the foremost of kingdoms that was distinguished again for virtue, there lived a Brahmana. Devoted to penances and living according to the unchha mode, that Brahmana was earnestly engaged in adoring Vishnu in sacrifices. 1 He had Syamaka for his food, as also Suryaparni and Suvarchala and other kinds of potherbs that were bitter and disagreeable to the taste. In consequence, however, of his penances, all these tasted sweet. 2 Abstaining from injuring any creature, and leading the life of a forest recluse, he attained to ascetic success. With roots and fruits, O scorcher of foes, he used to adore Vishnu in sacrifices that were intended to confer heaven upon him. 3 The Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was pure-minded, and had emaciated herself by the observance of many austere vows. (Herself having been of a benevolent disposition, and her husband being thus addicted to sacrifices that were cruel), she did not approve of the conduct of her lord. Summoned, however, to take her seat by his side as his spouse (for the performance of a sacrifice), she feared to incur his curse and, therefore, comforted herself with his conduct. The garments that invested her body consisted of the (cast off) plumes of peacocks. Although unwilling, she still performed that sacrifice at the command of her lord who had become its Hotri. In that forest, near to the Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada of Sukra's race, having assumed the form of a deer. He addressed that Brahmana, whose name was Satya, in articulate speech and said unto him these words, 'Thou wouldst be acting very improperly, 4 if this sacrifice of thine were accomplished in such a manner as to be defective in mantras and other particulars of ritual. I, therefore, ask thee to slay and cut me in pieces for making libations therewith on thy sacrificial fire. Do this and becoming blameless ascend to heaven.' Then the presiding goddess of the solar disc, viz., Savitri, came to that sacrifice in her own embodied form and insisted upon that Brahmana in

doing what he desired by that deer to do. Unto that goddess, however, who thus insisted, the Brahmana replied, saying, 'I shall not slay this deer who lives with me in this same neighbourhood.' 1 Thus addressed by the Brahmana, the goddess Savitri desisted and entered the sacrificial fire from desire of surveying the nether world, and wishing to avoid the sight of (other) defects in that sacrifice. 2 The deer, then, with joined hands, once more begged of Satya (to be cut in pieces and poured into the sacrificial fire). Satya, however, embraced him in friendship and dismissed him, saying, 'Go!' 3 At this, the deer seemed to leave that place. But after he had gone eight steps he returned, and said, 'Verily, do thou slay me. Truly do I say, slain by thee I am sure to attain to a righteous end. I give thee (spiritual) vision. Behold the celestial Apsaras and the beautiful vehicles of the high-souled Gandharvas.' Beholding (that sight) for a protracted space of time, with longing eyes, and seeing the deer (solicitous of sacrifice), and thinking that residence in heaven is attainable by only slaughter, he approved (of the counsels the deer had given). It was Dharma himself who had become a deer that lived in those woods for many years. (Seeing the Brahmana tempted by the prospect he beheld), Dharma provided for his salvation and counselled him, saying, 'This (viz., slaughter of living creatures) is not conformable to the ordinances about Sacrifices. 4 The penances, which had been of very large measure, of that Brahmana whose mind had entertained the desire of slaying the deer, diminished greatly in consequence of that thought itself. The injuring of living creatures, therefore, forms no part of sacrifice. 5 Then the illustrious Dharma (having assumed his real form), himself assisted that Brahmana, by discharging the priestly office, to perform a sacrifice. The Brahmana, after this, in consequence of his (renewed) penances, attained to that state of mind which was his spouse's. 6 Abstention from injury is that religion which is complete in respect of its rewards. The religion, however, of cruelty is only thus far beneficial that it leads to heaven (which has a termination). I have spoken

to thee of that religion of Truth which, indeed, is the religion of those that are utterers of Brahma.'" 1

275:2 The verse is not difficult; the commentator, again, is very clear. The Burdwan translator, however, while citing the very words of the commentary, totally misunderstands them and makes utter nonsense of them. Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam madhya. The question asked is dharmartham yo yajnah samahitah (viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

276:1 One that subsists upon grains of corn picked up from the fields after the reapers have abandoned them is called a person leading the unchha mode of life. The Burdwan translator commits the ridiculous error of taking unchhavrittih as the name of the Brahmana. The commentator supposes that Yajna here implies Vishnu, as expounded in the Srutis.

276:2 Syamaka is a variety of paddy called Panicum frumentaceum. 'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika). It is identified with Tiramus labialis, syn.--Glycine deblis. 'Suvarchala' is a name applied to various plants. Here, very probably, 'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is intended.

276:3 i.e., he never slaughtered living animals for offering them in sacrifices because of his inability to procure them. He, therefore, substituted vegetable products for those animals. His sacrifices, intended to take him to heaven, were really cruel in intention.

276:4 Following the Bombay text I read the last line of 8 as Sukrasya punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit seems to be vicious. Both the vernacular versions are incorrect; K.P. Singha supplying something of his own will for making sense of what, he writes, and the Burdwan translator writing nonsense as usual.

277:1 K.P. Singha wrongly translates this verse; for once, the Burdwan translator is correct.

277:2 Both the vernacular versions of this verse were incorrect. The commentator explains that the grammar is rasatalam didrikshuh sa Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah i.e., fearing to see many other defects in the sacrifice which was being celebrated by an ignorant person.

277:3 Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan translator wrongly takes it as an adjective of Satyam.

277:4 In verse 8, it is said that it was a descendant of Sukra, viz., the virtuous Parnada, who had become a deer and lived in those woods as the Brahmana's neighbour. Here it is said that it was the deity Dharma who had become so. The two statements may be reconciled supposing that Dharma first became the Rishi Parnada and then, as Parnada, was metamorphosed into a deer. Tasya nishkritim adhatta is explained by the commentator in a very far-fetched way. He takes these words to mean that Dharma, who had become a deer, provided at this juncture for his liberation from that metamorphosis. I think tasya has reference to the misled Brahmana.

277:5 Yajnia is explained as yajnaya hita.

277:6 Samadhanam is the absorption of meditation, or that state of mind in which one has no longer any affection for the world, Bharyayh is genitive, but the Burdwan translator takes it for the instrumental singular.

278:1 Yo dhamah is the reading I take, and not no dharmah.

12.265.1

युधिष्ठिर उवाच
कथं भवति पापात्मा कथं धर्मं करोति वा
केन निर्वेदमादत्ते मोक्षं वा केन गच्छति

12.265.2

भीष्म उवाच
विदिताः सर्वधर्मास्ते स्थित्यर्थमनुपृच्छसि
शृणु मोक्षं सनिर्वेदं पापं धर्मं च मूलतः

12.265.3

विज्ञानार्थं हि पञ्चानामिच्छा पूर्वं प्रवर्तते
प्राप्य ताञ्जायते कामो द्वेषो वा भरतर्षभ

12.265.4

ततस्तदर्थं यतते कर्म चारभते पुनः
इष्टानां रूपगन्धानामभ्यासं च चिकीर्षति

12.265.5

ततो रागः प्रभवति द्वेषश्च तदनन्तरम्
ततो लोभः प्रभवति मोहश्च तदनन्तरम्

12.265.6

लोभमोहाभिभूतस्य रागद्वेषान्वितस्य च
न धर्मे जायते बुद्धिर्व्याजाद्धर्मं करोति च

12.265.7

व्याजेन चरतो धर्ममर्थव्याजोऽपि रोचते
व्याजेन सिध्यमानेषु धनेषु कुरुनन्दन

12.265.8

तत्रैव कुरुते बुद्धिं ततः पापं चिकीर्षति
सुहृद्भिर्वार्यमाणोऽपि पण्डितैश्चापि भारत

12.265.9

उत्तरं न्यायसंबद्धं ब्रवीति विधियोजितम्
अधर्मस्त्रिविधस्तस्य वर्धते रागमोहजः

12.265.10

पापं चिन्तयते चैव प्रब्रवीति करोति च
तस्याधर्मप्रवृत्तस्य दोषान्पश्यन्ति साधवः

12.265.11

एकशीलाश्च मित्रत्वं भजन्ते पापकर्मिणः
स नेह सुखमाप्नोति कुत एव परत्र वै

12.265.12

एवं भवति पापात्मा धर्मात्मानं तु मे शृणु
यथा कुशलधर्मा स कुशलं प्रतिपद्यते

12.265.13

य एतान्प्रज्ञया दोषान्पूर्वमेवानुपश्यति
कुशलः सुखदुःखानां साधूंश्चाप्युपसेवते

12.265.14

तस्य साधुसमाचारादभ्यासाच्चैव वर्धते
प्रज्ञा धर्मे च रमते धर्मं चैवोपजीवति

12.265.15

सोऽथ धर्मादवाप्तेषु धनेषु कुरुते मनः
तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै

12.265.16

धर्मात्मा भवति ह्येवं मित्रं च लभते शुभम्
स मित्रधनलाभात्तु प्रेत्य चेह च नन्दति

12.265.17

शब्दे स्पर्शे तथा रूपे रसे गन्धे च भारत
प्रभुत्वं लभते जन्तुर्धर्मस्यैतत्फलं विदुः

12.265.18

स धर्मस्य फलं लब्ध्वा न तृप्यति युधिष्ठिर
अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा

12.265.19

प्रज्ञाचक्षुर्यदा कामे दोषमेवानुपश्यति
विरज्यते तदा कामान्न च धर्मं विमुञ्चति

12.265.20

सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम्
ततो मोक्षाय यतते नानुपायादुपायतः

12.265.21

शनैर्निर्वेदमादत्ते पापं कर्म जहाति च
धर्मात्मा चैव भवति मोक्षं च लभते परम्

12.265.22

एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि
पापं धर्मं तथा मोक्षं निर्वेदं चैव भारत

12.265.23

तस्माद्धर्मे प्रवर्तेथाः सर्वावस्थं युधिष्ठिर
धर्मे स्थितानां कौन्तेय सिद्धिर्भवति शाश्वती

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'By what means doth a man become sinful, by what doth he achieve virtue, by what doth he attain to Renunciation, and by what doth he win Emancipation?'

"Bhishma said, 'Thou knowest all duties. This question that thou askest is only for confirmation of thy conclusions. Listen now to Emancipation, and Renunciation, and Sin, and Virtue to their very roots. Perceiving any one of the five objects (viz., form, taste, scent, sound, and touch), desire runs after it at first. Indeed, obtaining them within the purview of the senses, O chief of Bharata's race, desire or aversion springs up. 2 One, then, for the sake of that object (i.e., for acquisition of what is liked and avoidance of what is disliked) strives and begins acts that involve much labour. One endeavours one's best for repeatedly enjoying those forms and scents (and the three other objects of the remaining three senses) that appear very agreeable. Gradually, attachment, and aversion, and greed, and errors of judgment arise. The mind of one overwhelmed by greed and error and affected by attachment and aversion is never directed to virtue. One then begins with hypocrisy to do acts that are good. Indeed, with hypocrisy one then seeks to acquire virtue, and with hypocrisy one likes to acquire wealth. When one succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one sets one's heart to such acquisition wholly. It is then that one begins to do acts that are sinful, notwithstanding the admonitions of well-wishers and the wise, unto all which he makes answers plausibly consistent with reason and conformable to the injunctions of the scriptures. Born of attachment and error, his sins, of three kinds, rapidly increase, for he thinks sinfully, speaks sinfully, and acts sinfully. When he fairly starts on the way of sin, they that are good mark his wickedness. They, however, that are of a disposition similar to that of the sinful man, enter into friendship with him. He succeeds not in winning happiness even here. Whence then would he succeed in winning happiness hereafter? It is thus that one becomes sinful. Listen now to me as I speak to thee of one that is righteous. Such a man, inasmuch as he seeks the good of others, succeeds in winning good for himself. By practising duties that are fraught with other people's good, he attains at last to a highly agreeable end. He who, aided by his wisdom, succeeds beforehand in beholding the faults

above adverted to, who is skilled in judging of what is happiness and what is sorrow and how each is brought about, and who waits with reverence upon those that are good, makes progress in achieving virtue, both in consequence of his habit and such companionship of the good. The mind of such a person takes delight in virtue, and he lives on, making virtue his support. If he sets his heart on the acquisition of wealth, he desires only such wealth as may be acquired in righteous ways. Indeed, he waters the roots of only those things in which he sees merit. In this way, doth one become righteous and acquires friends that are good. In consequence of his acquisition of friends, of wealth, and of children, he sports in happiness both here and hereafter. The mastery (in respect of enjoyment) that a living creature attains over sound, touch, taste, form, and scent, O Bharata, represents the fruit of virtue. 1 Remember this. Having obtained the fruit of virtue, O Yudhishthira, such a man does not give himself up to joy. Without being contented with such (visible) fruits of virtue he betakes himself to Renunciation, led on by the eye of knowledge. When, having acquired the eye of knowledge, he ceases to take pleasure in the gratification of desire, in taste and in scent, when he does not allow his mind to run towards sound, touch and form, it is then that he succeeds in freeing himself from desire. 2 He does not, however, even then cast off virtue or righteous acts. Beholding then all the worlds to be liable to destruction, he strives to cast off virtue (with its rewards in the form of heaven and its happiness) and endeavours to attain to Emancipation by the (well-known) means. 3 Gradually abandoning all sinful acts he betakes himself to Renunciation, and becoming righteous-souled succeeds at last in attaining to Emancipation. I have now told thee, O son, of that about which thou hadst asked me, viz., the topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata! Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all situations. Eternal is the success, O son of Kunti, of thee that adherest to righteousness.'" 4

278:2 The commentator explains the grammar as panchanam (madhya ekam) artham prapya, etc.

279:1 This is the mastery or puissance that is brought by Yoga, so that the person succeeds, flats of the will, in creating whatever he desires.

279:2 The Burdwan translator gives a ridiculous version of this verse. He cites the commentator's words without understanding them aright.

279:3 What he does is to abandon sakamah dharmah for betaking himself to nishaamah dharmah or the practice of duties without desire of fruit, for only such a course of conduct can lead to Emancipation.

279:4 By dharma here is meant nishkama dharma, for the fruits of sakama dharma are not eternal, heaven like all things else having an end.

12.266.1

युधिष्ठिर उवाच
मोक्षः पितामहेनोक्त उपायान्नानुपायतः
तमुपायं यथान्यायं श्रोतुमिच्छामि भारत

12.266.2

भीष्म उवाच
त्वय्येवैतन्महाप्राज्ञ युक्तं निपुणदर्शनम्
यदुपायेन सर्वार्थान्नित्यं मृगयसेऽनघ

12.266.3

करणे घटस्य या बुद्धिर्घटोत्पत्तौ न सानघ
एवं धर्माभ्युपायेषु नान्यद्धर्मेषु कारणम्

12.266.4

पूर्वे समुद्रे यः पन्था न स गच्छति पश्चिमम्
एकः पन्था हि मोक्षस्य तन्मे विस्तरतः शृणु

12.266.5

क्षमया क्रोधमुच्छिन्द्यात्कामं संकल्पवर्जनात्
सत्त्वसंसेवनाद्धीरो निद्रामुच्छेतुमर्हति

12.266.6

अप्रमादाद्भयं रक्षेच्छ्वासं क्षेत्रज्ञशीलनात्
इच्छां द्वेषं च कामं च धैर्येण विनिवर्तयेत्

12.266.7

भ्रमं प्रमोहमावर्तमभ्यासाद्विनिवर्तयेत्
निद्रां च प्रतिभां चैव ज्ञानाभ्यासेन तत्त्ववित्

12.266.8

उपद्रवांस्तथा रोगान्हितजीर्णमिताशनात्
लोभं मोहं च संतोषाद्विषयांस्तत्त्वदर्शनात्

12.266.9

अनुक्रोशादधर्मं च जयेद्धर्ममुपेक्षया
आयत्या च जयेदाशामर्थं सङ्गविवर्जनात्

12.266.10

अनित्यत्वेन च स्नेहं क्षुधं योगेन पण्डितः
कारुण्येनात्मनो मानं तृष्णां च परितोषतः

12.266.11

उत्थानेन जयेत्तन्द्रीं वितर्कं निश्चयाज्जयेत्
मौनेन बहुभाष्यं च शौर्येण च भयं जयेत्

12.266.12

यच्छेद्वाङ्मनसी बुद्ध्या तां यच्छेज्ज्ञानचक्षुषा
ज्ञानमात्मा महान्यच्छेत्तं यच्छेच्छान्तिरात्मनः

12.266.13

तदेतदुपशान्तेन बोद्धव्यं शुचिकर्मणा
योगदोषान्समुच्छिद्य पञ्च यान्कवयो विदुः

12.266.14

कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्
परित्यज्य निषेवेत तथेमान्योगसाधनान्

12.266.15

ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा
शौचमाहारतः शुद्धिरिन्द्रियाणां च संयमः

12.266.16

एतैर्विवर्धते तेजः पाप्मानमपहन्ति च
सिध्यन्ति चास्य संकल्पा विज्ञानं च प्रवर्तते

12.266.17

धूतपापः स तेजस्वी लघ्वाहारो जितेन्द्रियः
कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम्

12.266.18

अमूढत्वमसङ्गित्वं कामक्रोधविवर्जनम्
अदैन्यमनुदीर्णत्वमनुद्वेगो व्यवस्थितिः

12.266.19

एष मार्गो हि मोक्षस्य प्रसन्नो विमलः शुचिः
तथा वाक्कायमनसां नियमः कामतोऽन्यथा

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast said, O grandsire, the Emancipation is to be won by means and not otherwise. I desire to hear duly what those means are.'

"Bhishma said, 'O thou of great wisdom, this enquiry that thou hast addressed to me and that is connected with a subtle topic, is really worthy of thee, since thou, O sinless one, always seekest to accomplish all thy objects by the application of means. That state of mind which is present when one sets oneself to make an earthen jar for one's use, disappears after the jar has been completed. After the same manner, that cause which urges persons who regard virtue as the root of advancement and prosperity ceases to operate with them that seek to achieve Emancipation. 1 That path which leads to the Eastern Ocean is not the path by which one can go to the Western Ocean. There is only one path that leads to Emancipation. (It is not identical with any of those that lead to any other object of acquisition). Listen to me as I discourse on it to thee in detail. One should, by practising forgiveness, exterminate wrath, and by abandoning--all purposes, root out desire. By practising the quality of Sattwa 2 one should conquer sleep. By heedfulness one should keep off fear, and by contemplation of the Soul one should conquer breath. 3 Desire, aversion, and lust, one should dispel by patience; error, ignorance, and doubt, by study of truth. By pursuit after knowledge one should avoid insouciance and inquiry after things of no interest. 4 By frugal and easily digestible fare one should drive off all disorders and diseases. By contentment one should dispel greed and stupefaction of judgment, and all worldly concerns should be avoided by a knowledge of the truth. 5 By practising benevolence one should conquer iniquity, and by regard for all creatures one should acquire virtue. One should avoid expectation by the reflection that it is concerned with the future; and one should cast off wealth by abandoning desire itself. The man of intelligence should abandon affection by recollecting that everything (here) is transitory. He should subdue hunger by practising Yoga. By practising benevolence one should keep off all ideas of self-importance, and drive off all sorts of craving by adopting contentment. By exertion one should subdue procrastination, and by certainty all kinds of doubt, by taciturnity, loquaciousness, and by courage, every kind of fear. 6 Speech and mind are to be subdued by the Understanding,

and the Understanding, in its turn, is to be kept under control by the eye of knowledge. Knowledge, again, is to be controlled by acquaintance with the Soul, and finally the Soul is to be controlled by the Soul. 1 This last is attainable by those that are of pure-acts and endued with tranquillity of soul, 2 the means being the subjugation of those five impediments of Yoga of which the learned speak. By casting off desire and wrath and covetousness and fear and sleep, one should, restraining speech, practise what is favourable to Yoga, viz., contemplation, study, gift, truth, modesty, candour, forgiveness, purity of heart, purity in respect of food, and the subjugation of the senses. By these one's energy is increased, sins are dispelled, wishes crowned with fruition, and knowledge (of diverse kinds) gained. When one becomes cleansed of one's sins and possessed of energy and frugal of fare and the master of one's senses, one then, having conquered both desire and wrath, seeks to attain to Brahma. The avoidance of ignorance (by listening to and studying the scriptures), the absence of attachment (in consequence of Renunciation) freedom from desire and wrath (by adoption of contentment and forgiveness), the puissance that is won by Yoga, the absence of pride and haughtiness, freedom from anxiety (by subjugation of every kind of fear), absence of attachment of anything like home and family,--these constitute the path of Emancipation. That path is delightful, stainless, and pure. Similarly, the restraining of speech, of body, and of mind, when practised from the absence of desire, constitutes also the path of Emancipation.'" 3

280:1 What is said in this verse is this: when a man wants an earthen jar, he works for creating one. When he has got one, he no longer finds himself in the same state of mind, his want having been satisfied. Similarly, with men desirous of heaven and earthly prosperity as the reward of virtue, the means is Pravritti or acts. This or these cease to operate with those who having acquired such virtue set themselves for the achievement of Emancipation, for with them the religion of Nivritti is all in all.

280:2 i.e., by abandoning all kinds of idleness, as explained by the commentator.

280:3 i.e., by Yoga-meditation one should regulate and finally suspend one's breath. The Yogin can suspend all physical functions and yet live on from age to age.

280:4 Nidra here is explained as ananusandhana or the absence of inquisitiveness or curiosity. By pratibha is meant inquiry after improper things or things that are of no interest.

280:5 The truth is that the world is unreal and has no end.

280:6 Hunger is to be subdued by Yoga, i.e., by regulating the wind within the body. Doubt is to be dispelled by certainty; this implies that certain knowledge should be sought for by driving off doubt. The commentator thinks that this means that all sceptical conclusions should be dispelled by faith in the scriptures. By 'fear,' in this verse, is meant the source of fear, or the world. That is to be conquered by the conquest of the six, i.e., desire, wrath, covetousness, error, pride, and envy.

281:1 What is laid down here is the same course of training that is indicated for Yoga. First, the senses are to be merged into the mind, then the mind is to be merged into the Understanding, then the Understanding is to be merged into the Soul or what is known as the Ego. This Ego is to be merged at last into the Supreme Soul. When the Ego is understood, it comes to be viewed as Brahma.

281:2 'Pure acts' are, of course, those that are included in 'Nishkama dharmah,' and 'tranquillity of soul' is the cleansing of the soul by driving away all passions and desires.

281:3 Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha is kama-vaiparityena. The sense, the commentator adds, is that one should not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in the previous Sections, the Yogin would fall into hell and succeed not in attaining to Emancipation, heaven itself being hell in comparison with the felicity of Emancipation. K.P. Singha quietly skips over the last line and the Burdwan translator offers a ridiculously incorrect version.

12.267.1

भीष्म उवाच
अत्रैवोदाहरन्तीममितिहासं पुरातनम्
नारदस्य च संवादं देवलस्यासितस्य च

12.267.2

आसीनं देवलं वृद्धं बुद्ध्वा बुद्धिमतां वरः
नारदः परिपप्रच्छ भूतानां प्रभवाप्ययम्

12.267.3

कुतः सृष्टमिदं विश्वं ब्रह्मन्स्थावरजङ्गमम्
प्रलये च कमभ्येति तद्भवान्प्रब्रवीतु मे

12.267.4

असित उवाच
येभ्यः सृजति भूतानि कालो भावप्रचोदितः
महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तकाः

12.267.5

तेभ्यः सृजति भूतानि काल आत्मप्रचोदितः
एतेभ्यो यः परं ब्रूयादसद्ब्रूयादसंशयम्

12.267.6

विद्धि नारद पञ्चैताञ्शाश्वतानचलान्ध्रुवान्
महतस्तेजसो राशीन्कालषष्ठान्स्वभावतः

12.267.7

आपश्चैवान्तरिक्षं च पृथिवी वायुपावकौ
असिद्धिः परमेतेभ्यो भूतेभ्यो मुक्तसंशयम्

12.267.8

नोपपत्त्या न वा युक्त्या त्वसद्ब्रूयादसंशयम्
वेत्थ तानभिनिर्वृत्तान्षडेते यस्य राशयः

12.267.9

पञ्चैव तानि कालश्च भावाभावौ च केवलौ
अष्टौ भूतानि भूतानां शाश्वतानि भवाप्ययौ

12.267.10

अभावाद्भावितेष्वेव तेभ्यश्च प्रभवन्त्यपि
विनष्टोऽपि च तान्येव जन्तुर्भवति पञ्चधा

12.267.11

तस्य भूमिमयो देहः श्रोत्रमाकाशसंभवम्
सूर्यश्चक्षुरसुर्वायुरद्भ्यस्तु खलु शोणितम्

12.267.12

चक्षुषी नासिकाकर्णौ त्वग्जिह्वेति च पञ्चमी
इन्द्रियाणीन्द्रियार्थानां ज्ञानानि कवयो विदुः

12.267.13

दर्शनं श्रवणं घ्राणं स्पर्शनं रसनं तथा
उपपत्त्या गुणान्विद्धि पञ्च पञ्चसु पञ्चधा

12.267.14

रूपं गन्धो रसः स्पर्शः शब्दश्चैवाथ तद्गुणाः
इन्द्रियैरुपलभ्यन्ते पञ्चधा पञ्च पञ्चभिः

12.267.15

रूपं गन्धं रसं स्पर्शं शब्दं चैतांस्तु तद्गुणान्
इन्द्रियाणि न बुध्यन्ते क्षेत्रज्ञस्तैस्तु बुध्यते

12.267.16

चित्तमिन्द्रियसंघातात्परं तस्मात्परं मनः
मनसस्तु परा बुद्धिः क्षेत्रज्ञो बुद्धितः परः

12.267.17

पूर्वं चेतयते जन्तुरिन्द्रियैर्विषयान्पृथक्
विचार्य मनसा पश्चादथ बुद्ध्या व्यवस्यति
इन्द्रियैरुपलब्धार्थान्सर्वान्यस्त्वध्यवस्यति

12.267.18

चित्तमिन्द्रियसंघातं मनो बुद्धिं तथाष्टमीम्
अष्टौ ज्ञानेन्द्रियाण्याहुरेतान्यध्यात्मचिन्तकाः

12.267.19

पाणिपादं च पायुश्च मेहनं पञ्चमं मुखम्
इति संशब्द्यमानानि शृणु कर्मेन्द्रियाण्यपि

12.267.20

जल्पनाभ्यवहारार्थं मुखमिन्द्रियमुच्यते
गमनेन्द्रियं तथा पादौ कर्मणः करणे करौ

12.267.21

पायूपस्थौ विसर्गार्थमिन्द्रिये तुल्यकर्मणी
विसर्गे च पुरीषस्य विसर्गे चाभिकामिके

12.267.22

बलं षष्ठं षडेतानि वाचा सम्यग्यथागमम्
ज्ञानचेष्टेन्द्रियगुणाः सर्वे संशब्दिता मया

12.267.23

इन्द्रियाणां स्वकर्मभ्यः श्रमादुपरमो यदा
भवतीन्द्रियसंन्यासादथ स्वपिति वै नरः

12.267.24

इन्द्रियाणां व्युपरमे मनोऽनुपरतं यदि
सेवते विषयानेव तद्विद्यात्स्वप्नदर्शनम्

12.267.25

सात्त्विकाश्चैव ये भावास्तथा राजसतामसाः
कर्मयुक्तान्प्रशंसन्ति सात्त्विकानितरांस्तथा

12.267.26

आनन्दः कर्मणां सिद्धिः प्रतिपत्तिः परा गतिः
सात्त्विकस्य निमित्तानि भावान्संश्रयते स्मृतिः

12.267.27

जन्तुष्वेकतमेष्वेवं भावा ये विधिमास्थिताः
भावयोरीप्सितं नित्यं प्रत्यक्षगमनं द्वयोः

12.267.28

इन्द्रियाणि च भावाश्च गुणाः सप्तदश स्मृताः
तेषामष्टादशो देही यः शरीरे स शाश्वतः

12.267.29

अथ वा सशरीरास्ते गुणाः सर्वे शरीरिणाम्
संश्रितास्तद्वियोगे हि सशरीरा न सन्ति ते

12.267.30

अथ वा संनिपातोऽयं शरीरं पाञ्चभौतिकम्
एकश्च दश चाष्टौ च गुणाः सह शरीरिणाम्
ऊष्मणा सह विंशो वा संघातः पाञ्चभौतिकः

12.267.31

महान्संधारयत्येतच्छरीरं वायुना सह
तस्यास्य भावयुक्तस्य निमित्तं देहभेदने

12.267.32

यथैवोत्पद्यते किंचित्पञ्चत्वं गच्छते तथा
पुण्यपापविनाशान्ते पुण्यपापसमीरितम्
देहं विशति कालेन ततोऽयं कर्मसंभवम्

12.267.33

हित्वा हित्वा ह्ययं प्रैति देहाद्देहं कृताश्रयः
कालसंचोदितः क्षेत्री विशीर्णाद्वा गृहाद्गृहम्

12.267.34

तत्र नैवानुतप्यन्ते प्राज्ञा निश्चितनिश्चयाः
कृपणास्त्वनुतप्यन्ते जनाः संबन्धिमानिनः

12.267.35

न ह्ययं कस्यचित्कश्चिन्नास्य कश्चन विद्यते
भवत्येको ह्ययं नित्यं शरीरे सुखदुःखभाक्

12.267.36

नैव संजायते जन्तुर्न च जातु विपद्यते
याति देहमयं भुक्त्वा कदाचित्परमां गतिम्

12.267.37

पुण्यपापमयं देहं क्षपयन्कर्मसंचयात्
क्षीणदेहः पुनर्देही ब्रह्मत्वमुपगच्छति

12.267.38

पुण्यपापक्षयार्थं च सांख्यं ज्ञानं विधीयते
तत्क्षये ह्यस्य पश्यन्ति ब्रह्मभावे परां गतिम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited the old narrative of the discourse that took place between Narada and Asita-Devala. Once on a time Narada, beholding that foremost of intelligent men, viz., Devala of venerable years,

seated at his ease, questioned him about the origin and the destruction of all creatures.'

"Narada said, 'Whence, O Brahmana, hath this universe, consisting of mobile and immobile objects, been created? When again doth the all-embracing destruction come, into whom doth it merge? Let thy learned self discourse to me on this.'

"Asita said, 'Those from which the Supreme Soul, when the time comes, moved by the desire of existence in manifold, forms, creates all creatures, are said by persons conversant with objects to be the five great essences. 1 (After this) Time, impelled by the Understanding creates other objects from those (five primal essences).' 2 He that says that there is anything else besides these (i.e., the five primal essences, Kala, and the Understanding), says what is not true. Know, O Narada, that these five are eternal, indestructible, and without beginning and without end. With Kala as their sixth, these five primal essences are naturally possessed of mighty energy. Water, Space, Earth, Wind, and Heat,--these are those five essences. Without doubt, there is nothing higher or superior to these (in point of puissance or energy). The existence of nothing else (than five) can be affirmed by any one agreeably to the conclusions derivable from the Srutis or arguments drawn from reason. If any one does assert the existence of anything else, then his assertion would verily be idle or vain. Know that these six enter into the production of all effects. That of which are all these (which thou perceivest) is called Asat. 3 These five, and Kala (or Jiva), the potencies of past acts, and ignorance,--these eight eternal essences are the causes of the birth and destruction of all creatures. 4 When creatures are destroyed it is into these that they enter; and when they take birth, it is again from them they do so. Indeed, after destruction, a creature resolves itself into those five primal essences. His body is made of earth; his ear has its origin in space; his eye hath light for its cause; his life (motion) is of wind, and his blood is of water, without doubt. The two eyes, the nose, the two ears, the skin, and the tongue (constituting

the fifth), are the senses. These, the learned know, exist for perception of their respective objects. 1 Vision, hearing, smelling, touching, and tasting are the functions of the senses. The five senses are concerned with five objects in five ways. Know, by the inference of reason, their similitude of attributes. 2 Form, scent, taste, touch, and sound, are the five properties that are (respectively) apprehended by the five senses in five different ways. These five properties, viz., form, scent, taste, touch, and sound, are not really apprehended by the senses (for these are inert), but it is the Soul that apprehends them through the senses. That which is called Chitta is superior to the multitude of senses. Superior to Chitta is Manas. Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna. 3 At first a living creature perceives different objects through the senses. With Manas he reflects over them, and then with the aid of Buddhi he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at certainty of conclusions in respect of objects perceived through the senses. The five senses, Chitta, Mind and Understanding (which is the eighth in the tale),--these are regarded as organs of knowledge by those conversant with the science of Adhyatma. The hands, the feet, the anal duct, the membrum virile, the mouth (forming the fifth in the tale), constitute the five organs of action. The mouth is spoken of as an organ of action because it contains the apparatus of speech, and that of eating. The feet are organs of locomotion and the hands for doing various kinds of work. The anal duct and the membrum virile are two organs that exist for a similar purpose, viz., for evacuation. The first is for evacuation of stools, the second for that of urine as also of the vital seed when one feels the influence of desire. Besides these, there is a sixth organ of action. It is called muscular power. These then are the names of the six organs of action according to the (approved) treatises bearing on the subject. I have now mentioned to thee the names of all the organs of knowledge and of action, and all the attributes of the five (primal) essences. 4 When in consequence of the organs being fatigued, they cease to perform their respective functions, the owner of those organs, because of their suspension, is said to sleep. If, when the functions of these organs are suspended, the functions of the mind do not cease, but on the other hand the mind continues to concern itself with its objects, the condition of consciousness is called Dream. During

wakefulness there are three states of the mind, viz., that connected with Goodness, that with Passion, and that with Darkness. In dream also the mind becomes concerned with the same three states. Those very states, when they appear in dreams, connected with pleasurable actions, come to be regarded with applause. Happiness, success, knowledge, and absence of attachment are the indications of (the wakeful man in whom is present) the attribute of Goodness. Whatever states (of Goodness, Passion, or Darkness) are experienced by living creatures, as exhibited in acts, during their hours of Wakefulness, reappear in memory during their hours of steep when they dream. The passage of our notions as they exist during wakefulness into those of dreams, and that of notions as they exist in dreams into those of wakefulness, become directly apprehensible in that state of consciousness which is called dreamless slumber. That is eternal, and that is desirable. 1 There are five organs of knowledge, and five of actions; with muscular power, mind, understanding, and Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas, the tale, it has been said, comes up to seventeen. The eighteenth in the enumeration is he who owneth the body, Indeed, he who lives in this body is eternal. All those seventeen (with Avidya or Ignorance making eighteen), dwelling in the body, exist attached to him who owns the body. When the owner disappears from the body, those eighteen (counting Avidya) cease to dwell together in the body. Or, this body made up of the five (primal) essences is only a combination (that must dissolve away). The eighteen attributes (including Avidya), with him that owneth the body, and counting stomachic heat numbering twentieth in the tale, form that which is known as the Combination of the Five. There is a Being called Mahat, which, with the aid of the wind (called Prana), upholds this combination containing the twenty things that have been named, and in the matter of the destruction of that body the wind (which is generally spoken of as the cause) is only the instrument in the hands of that same Mahat. Whatever creature is born is resolved once more into the five constituent elements upon the exhaustion of his merits and demerits; and urged again by the merits and demerits won in that life enters into another body resulting from his acts. 2 His abodes always resulting from Avidya, desire, and acts, he migrates from body to body, abandoning one after another repeatedly, urged on by Time, like a person abandoning house after house in succession. They that are wise, and

endued with certainty of knowledge, do not give way to grief upon beholding this (migration). Only they that are foolish, erroneously supposing relationships (where relationship in reality there is none) indulge in grief at sight of such changes of abode. This Jiva is no one's relation; there is none again that may be said to belong to him. He is always alone, and he himself creates his own body and his own happiness and misery. This Jiva is never born, nor doth he ever die. Freed from the bond of body, he succeeds sometimes in attaining to the highest end. Deprived of body, because freed through the exhaustion of acts from bodies that are the results of merits and demerits, Jiva at last attains to Brahma. For the exhaustion of both merits and demerits, Knowledge has been ordained as the cause in the Sankhya school. Upon the exhaustion of merit and demerit, when Jiva attains to the status of Brahma, 1 (they that are learned in the scriptures) behold (with the eye of the scriptures) the attainment of Jiva to the highest end.'"

282:1 Yebhyah means 'the materials from which. (Srijati) has Paramatma for its nominative (understood). Kale is the time of creation as selected by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by the desire of becoming many, or led by the desire of existence as many or in infinite diversity.'

282:2 Kala here is, perhaps, the embodiment of the abstract idea of life of living creatures. Impelled by the Understanding, Kala or life sets itself to the creation of other creatures. These last also are equally the result of the same five primal essences.

282:3 The construction of the second line is this: etan shad abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah (karyani, tat asat). The sense of the last clause is that all this is the effect of those primal essences. All this, therefore, is of those essences. The latter are included in the word asat, or unreal, as distinguished from sat or real of substantial. The soul is sat, everything else is asat.

282:4 In previous Sections it has been explained how when the Chit, which has pure knowledge for its attribute, becomes invested with Ignorance, it begins to attract the primal essences towards itself in consequence of the potencies of past acts and take birth in various shapes. (The idea of past acts is due to the infinite cycles of creation and destruction, the very first creation being inconceivable). The causes of creation are, therefore, the five primal essences, Jiva (or chit), the potencies of past acts, and Ignorance.

283:1 Jnanani is Jnana-karanani, i.e., perceptions for causes of perception.

283:2 The second line of 13 is very condensed. The meaning is this: the eye is the sense of vision. Vision or sight is its function. The object it apprehends is form. The eye has light for its cause, and form is an attribute of light. Hence the eye seizes or apprehends form. By the inference of reason, there is similitude, in respect of attribute or property, between the eye, vision, and form. The commentator explains this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam upapannam. This is indicated with a little variation in the next verse. K.P. Singha skips over the line. The Burdwan translator gives an incorrect version.

283:3 Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul. What, however, is Chitta is difficult to ascertain, unless it means vague or indefinite perception. In some systems of philosophy the Chitta is placed above the Understanding.

283:4 The Bengal reading yathagantam is preferable to the Bombay reading yatha mama.

284:1 The first line of 27 is grammatically connected with the last line of 26. The second line of 27 is very abstruse. The grammatical construction is this: tayorbhavayogamanam (sushuptau) pratyaksham (drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that in ordinary men, the notions during wakefulness are not the notions they cherish during dreams: nor are their notions during dreams identifiable with those they entertain while wakeful. There is similarity but not identity. In eternal Sushupti, however, which is Emancipation, the notions of wakefulness pass into those of dream and those of dream pass into those of wakefulness, i.e., both (or, rather, the same, for there is then perfect identity between them) become directly apprehensible in Sushupti or Emancipation. Sushupti Or Emancipation, therefore, is a state, in which there is neither the consciousness of wakefulness nor that of dream, but both run together, their differences disappearing totally.

284:2 This is a triplet.

285:1 Brahmabhava is explained as follows: when one succeeds in understanding Brahma, one is said to attain to Brahma, as the Srutis declare. The commentator explains that Pasyanti is used with reference to those that are learned in the scriptures. They behold the attainment of the highest end by Jiva not with their physical eyes but with the eye of the scriptures, for they that are themselves emancipated cannot be said to behold the emancipation of another. This is grave trifling for explaining the use of the word pasyanti.