A \ B \ C \ D \ E \ F \ G \ H \ I \ J \ K \ L \ M \ N \ O \ P \ R \ S \ T \ U \ V \ W \Z

The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

O >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4




"Gautama said, 'Next to these are regions where there is no fear of the
least cold or heat, no hunger, no thirst, no pain, no sorrow, no joy, no
one that is agreeable or disagreeable, on friend, and on enemy: where
decrepitude and death are not, and where there is neither righteousness
nor sin. Proceeding even to that region which is freed from passion,
which abounds with equable happiness, and where there is wisdom and the:
tribute of Sattwa,--verily, proceeding to even that sacred abode of the
self-born Brahman,--I shall force thee to yield up this elephant to me!'

"Dhritarashtra said, 'They who are freed from all attachments, who are
possessed of cleansed souls, who are steady in the observance of the
foremost vows, who are devoted to the Yoga that depends on tranquillising
the mind, and who have (in this life) attained to the happiness of
heaven,--those persons wedded to the attribute of Sattwa--attain to the
sacred region of Brahman. O great ascetic, thou shalt not be able to
discover Dhritarashtra there!'

"Gautama said, 'There where the foremost of Rathantaras is sung, where
altars are strewn with the sacred Kusa blades, for the performance of
Pundarika sacrifices, there where Soma-drinking Brahmanas go on vehicles
drawn by excellent steeds,[453] proceeding even thither I shall force
thee to yield up this elephant. I think, thou art the slayer of Vritra,
viz., the deity that has performed a hundred sacrifices, engaged in
roving through all the regions of the universe! I hope, I have not,
through mental weakness (not recognising thee before) committed any fault
by the words I have addressed thee!'

"The deity of a hundred sacrifices said, 'Yes, I am Maghavat. I came to
the world of human beings, for seizing this elephant. I bow to thee. Do
thou command me! I shall readily accomplish all that thou mayst be
pleased to say!'

"Gautama said, 'Do thou give me, O chief of the deities, this elephant
that is of white complexion and that is so young, for it is only ten
years of age. I have brought it up as a child of my own. Dwelling in
these woods, it has grown under my eye and has been to me a dear
companion. Do thou set free this my child that thou hast seized and
wishest to drag away!'

"The deity of a hundred sacrifices said, 'This elephant that has been a
son to thee, O foremost of Brahmanas, cometh to thee looking wishfully at
thee! Behold, it sniffs thy feet with its nostrils! My salutations to
thee! Do thou pray for my welfare!'

"Gautama said, 'O chief of the deities, I do always think of thy good! I
always offer thee worship! Do thou also, O Sakra, bestow thy blessings on
me! Given by thee, I accept this elephant!'

"The deity of a hundred sacrifices said, 'Amongst all those high-souled
and foremost of Rishis that firmly adhere to truth and that have the
Vedas planted in their heart, thou alone hast been able to recognise me.
For this reason I am exceedingly pleased with thee! Do thou, therefore, O
Brahmana, come with me quickly, accompanied by this thy son! Thou
deservest to attain to diverse regions of great felicity without the
delay of even a single day!'

"Bhishma continued, 'Having said these words, the wielder of the
thunderbolt, taking Gautama with him and placing him before, along with
his son, viz., that elephant, proceeded to heaven, that is difficult of
attainment by even the righteous. He who would listen to this history
every day or would recite it, restraining his senses the while,
proceedeth (after death) to the region of Brahman even as Gautama
himself.'"



SECTION CIII

"Yudhishthira said, 'Thou hast discoursed to us on diverse kinds of gift,
on tranquillity of soul, on Truth, on compassion, on contentment with
one's wedded wife, and the merits of gift. It is known to thee, O
grandsire, that there is nothing whose puissance is superior to that of
penances. It behoveth thee to expound to us what constitutes the highest
penances.'

"Bhishma said, 'I tell thee, O Yudhishthira, that one attains to a region
of felicity that corresponds with the kind of penances that one observes.
This is what I hold, O son of Kunti, that there is no penance that is
superior to abstention from food! In this connection is recited the
ancient narrative of the discourse between Bhagiratha and the illustrious
Brahman (the Grandsire of the Creation). It has been heard by us, O
Bharata, that Bhagiratha attained to that region which transcends that of
the deities, of kine, and of the Rishis. Beholding this, O monarch, the
Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast
thou attained to this region that is so difficult of attainment? Neither
the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in
coming here without having practised the severest austerities. How,
indeed, hast thou attained to this region?'

"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold
coin unto the Brahmanas, observing the Brahmacharya vow all the while, it
is not through the merit on those gifts, O learned one, that I have
attained to this region. I performed the Ekaratra sacrifice for ten
times, and the Pancharatra sacrifice for as many times. The Ekadasaratra
sacrifice was performed by me eleven times. The great sacrifice of
Jyotishtoma was performed by me a hundred times. It is not, however,
through the merits of those sacrifices that I have attained to this
region of felicity.[454] For a hundred years I lived continuously by the
side of the holy Jahnavi, all the while practising the severest
austerities. There I made gifts unto the Brahmanas of thousands of male
and female slaves. By the side of the Pushkara lakes I made gifts unto
the Brahmanas, for a hundred thousand times, a hundred thousand steeds,
and two hundred thousand kine. I also gave away a thousand damsels of
great beauty, each adorned with golden moons, and sixty thousand more
decked with ornaments of pure gold. It is not, however, through the
merits of those acts that I have succeeded in attaining to these
regions.[455] O lord of the universe, performing those sacrifices known
by the name of Gosava, I gave away ten Arvudas of kine, presenting each
Brahmana with ten kine, each of whom was accompanied with her calf, each
of whom yielded milk at the time, and with each of whom were given a
vessel of gold and one of white brass for milking her. Performing many
Soma sacrifices, I gave away unto each Brahmana ten kine each of whom
yielded milk, and each of whom had brought forth only her first calf,
besides making presents unto them of hundreds of kine belonging to that
species which is known by the name of Rohini. I also gave away unto the
Brahmanas twice ten Prayutas of other kine, all yielding milk. It is not
through the merit of those gifts, O Brahman, that I have succeeded in
attaining to this region of felicity. I also gave away a hundred thousand
horses of the Valhika breed, all white of complexion, and adorned with
garlands of gold. It is not, however, through the merits of those acts
that I have attained to this region. I gave away eight crores of golden
coins unto the Brahmanas, O Brahman, and then another ten crores also, in
each sacrifice that I performed. It is not, however, through the merits
of those acts that I have attained to this region of felicity. I also
gave away ten and then seven crores of steeds, O Grandsire, each of green
complexion, each having ears that were dark, and each adorned with
garlands of gold. I also gave away ten and seven thousand elephants of
huge size, of teeth as large as plough-shares, each having those whorls
on its body which are called Padmas, and each adorned with garlands of
gold. I gave away ten thousand cars, O Grandsire, whose limbs were made
of gold, and which were adorned with diverse ornaments of gold. I also
gave away seven thousand other cars with steeds yoked unto each. All the
steeds that were yoked unto them were adorned with ornaments of gold.
Those cars represented the Dakshinas of a sacrifice and were of exactly
that kind which is indicated in the Vedas. In the ten great Vajapeya
sacrifices that I performed, I gave away a thousand horses each endued
with the puissance of Indra himself, judged by their prowess and the
sacrifices they had performed. Spending a vast sum of money, O Grandsire,
and performing eight Rajasuya sacrifices, I gave away (unto the Brahmanas
that officiated in them) a thousand kings whose necks were adorned with
garlands of gold, after having vanquished them in battle. It is not,
however, through the merits of those acts that I have attained to this
region. In those sacrifices, O Lord of the universe, the presents that
flowed from me were as copious as the stream of Ganga herself. Unto each
Brahmana I gave two thousand elephants decked with gold, as many steeds
adorned with golden ornaments, and a hundred villages of the best kind.
Verily, I gave these unto each Brahmana for three times in succession.
Observant of penances, subsisting on regulated diet, adopting
tranquillity of soul, and restraining speech, I dwelt for a long time on
the breast of Himavat by the side of that Ganga whose irresistible
current (as it fell from heaven) was borne by Mahadeva on his head. It is
not through the merit of these acts, O Grand sire, that I have attained
to this region. Throwing the Sami, I adored the gods in myriads of such
sacrifices as are completed in course of a single day, and such others as
take twelve days for completing, and others still as can be completed in
three and ten days, besides many Pundarikas. I have not attained to this
region through the merits of any of those sacrifices.[456] I gave unto
the Brahmanas eight thousand white-complexioned bulls, each graced with a
beautiful hump, and each having one of its horns covered with gold. Unto
them I also gave beautiful wives whose necks were adorned with chains of
gold. I also gave away large heaps of gold and wealth of other kinds.
Verily, I gave away hills of gems and precious stones. Villages,
numbering by thousands and teeming with wealth and corn, were also given
away by me. With all my senses about me, I gave away unto the Brahmanas a
hundred thousand kine each of whom had brought forth only her first calf,
at many great sacrifices which I performed. It is not, however, through
the merits of those acts that I have attained to this region. I adored
the deities in a sacrifice that is completed in eleven days. Twice I
adored them in sacrifices that are completed in twelve days. I adored
them also many a time in the horse-sacrifices. Six and ten times I
performed the Arkayana sacrifice. It is not through the merits of those
acts that I have attained to this region. I also gave unto each Brahmana
a forest of Kanchana trees extending for a Yojana on every side, and with
each tree adorned with jewels and gems. It is not through the merits of
that act that I have attained to this region. For thirty years, with
heart perfectly freed from wrath, I observed the Turayana vow that is
possessed of very superior merit, and gave away unto the Brahmanas every
day nine hundred kine. Indeed, O Lord of the universe, every one of those
kine belonged to the Rohini species, and yielded milk at the time I gave
them away. It is not through the merits of those acts, O chief of the
deities, that I have attained to this region. I worshipped thirty fires,
O Brahmana, every day. I adored the deities in eight sacrifices in which
the fat of all animals was poured on the fire. I adored them in seven
sacrifices in which the fat of human beings was poured on the fire. I
adored them in a thousand and twenty-eight Viswajit sacrifices. It is not
through the merits of those sacrifices O Lord of all the deities, that I
have attained to this region. On the banks of Sarayu and Vahuda and Ganga
as also in the woods of Naimisha, I gave away millions of kine unto the
Brahmanas. It is not through the merits of those acts that I have
attained to this region. The vow of fast had been known to Indra. He had,
however, kept it a secret. Sukra, the descendant of Bhrigu, obtained a
knowledge of it by means of spiritual sight acquired through penances.
Blazing with energy as he does, it is Usanas who first made it known to
the universe. I observed that vow, O boon giving Deity! When I
accomplished that very superior vow, the Brahmana became all gratified
with me. A thousand Rishis came thither. All those Brahmanas and Rishis,
O puissant lord, gratified with me, said, 'Do thou repair to the region
of Brahmana! It is in consequence of the merits of that vow that I have
succeeded in attaining to this region of very superior felicity. There is
no doubt in this. Asked by the Supreme Ordainer of all things, I have
duly expounded the merits of the vow of fast. In my opinion, there is no
penance higher than fast. I vow to thee, O foremost of all the deities!
Be thou propitious unto me!'

"Bhishma continued, 'King Bhagiratha, who had said so and who deserved
every honour was on the conclusion of his speech, honoured by Brahman
according to the rites ordained for that purpose. Do thou, therefore, O
Yudhishthira, observe the vow of fast and worship the Brahmanas every
day. The words uttered by Brahmanas can accomplish everything both here
and hereafter. Indeed, the Brahmanas should ever be gratified with gifts
of robes food and white complexioned kine and good dwelling houses and
mansions. The very deities should gratify the Brahmanas. Freeing thyself
from cupidity, do thou practise this vow of very superior merit that is
not known to all!'"



SECTION CIV

"Yudhishthira said, 'Man, it is said, is endued with a period of life
extending for a hundred years, and with energy and might that are
considerable. Why then, O grandsire, do human beings die even when they
are very young? By what does a man become endued with longevity, and by
what is his life shortened? Through what does a man acquire the fame that
rests upon great achievements? Through what does one attain to wealth and
prosperity? Is it by penances, or Brahmacharya, or silent recitation of
sacred Mantras, or drugs? Is it by his acts, or speech? Do thou explain
to me this, O grandsire!'

"Bhishma said, 'I shall tell thee what thou askest me. In fact, I shall
tell thee what the reason is for which one becomes shortlived, and what
the reason is for which one becomes endued with longevity. I shall also
explain to thee the reason for which one succeeds in acquiring the fame
that rests on great achievements, and the reason for which one succeeds
in acquiring wealth and prosperity. Indeed, I shall enlighten thee as to
the manner in which one must live in order to be endued with all that is
beneficial for him. It is by conduct that one acquires longevity, and it
is by conduct that one acquires wealth and prosperity. Indeed, it is by
conduct that one acquires the fame that rests upon great achievements
both here and hereafter. The man whose conduct is improper or wicked
never acquires a long life. All creatures become afraid of such a man and
are oppressed by him. If, therefore, one wishes one's own advancement and
prosperity, one should, in this world, betake to conduct that is proper
and good. Good conduct succeeds in dispelling the inauspiciousness and
misery of even one that is sinful.[457] Righteousness has conduct for its
indication. They that are good and righteous are so in consequence of the
conduct they follow. The indications, again, of good conduct are afforded
by the acts of those that are good or righteous. People esteem that man
who acts righteously and who does good acts even if they only hear of him
without actually seeing him. They that are atheists, they that are
destitute of all acts, they that are disobedient to preceptors and
transgress the injunctions of the scriptures, they that are unacquainted
with and, therefore, unobservant of duties, and they that are wicked of
conduct, become shortlived. They that are of improper behaviour, they
that transgress all restraints, they that are unscrupulous in respect of
sexual congress, become shortlived here and have to go to Hell hereafter.
Even those men live for a hundred years who, though destitute of all
accomplishments, betake themselves to propriety and righteousness of
conduct and become endued with faith and freed from malice. He that is
free from wrath, that is truthful in speech, that never does any injury
to any creature in the universe, that is divested of malice and
crookedness and insincerity, succeeds in living for a hundred years. He
who always breaks little clods of earth, or tears up the grass that grows
under his feet, or cuts off his nails with his teeth, or is always
impure, or very restless, never succeeds in acquiring a long life.[458]
One should wake up from sleep at the hour known as the Brahma Muhurta and
then think of both religion and profit. Getting up from bed, one should
then wash one's face and mouth, and joining one's hands in an attitude of
reverence, say the morning prayers.[459] In this way, one should when
evening comes, say one's evening prayers also, restraining speech (with
other people) the while. One should never look at the rising sun, nor at
the setting sun.[460] Nor should one look at the sun when he is in
eclipse; nor at his image in the water; nor at midday when he is at the
meridian. The Rishis, in consequence of their adoring the two twilights
with great regularity succeeded in attaining to longevity. Hence, one
should, restraining speech, say one's prayers regularly at the two
twilights. As regards those Brahmanas that do not say their prayers at
the two twilights, a righteous king should set them to accomplish such
acts as are ordained for the Sudras. Persons of every order should never
have sexual congress with other people's wives. There is nothing that
shortens life so effectually as sexual congress with other people's
wives. For as many thousand years shall the adulterer have to live in
Hell as the number of pores on the bodies of the women with whom he may
commit the offence. One should dress one's hair, apply collyrium to one's
eyes, and wash one's teeth, as also worship the deities, in the forenoon.
One should not gaze at urine or faeces, or tread on it or touch it with
one's feet. One should not set out on a journey at early dawn, or at
midday, or in the evening twilight, or with a companion that is unknown,
or with a Sudra, or alone. While going along a road, one should, standing
aside, always make way to a Brahmana, to kine, to kings, to an old man,
to one that is weighted with a burden, to a woman quick with child, or to
one that is weak. When one meets a large tree that is known, one should
walk round it. One should also, when coming upon a spot where four roads
meet, walk round it before pursuing one's journey. At midday, or at
midnight, or at night in general, or at the two twilights, one should not
proceed to spots where four roads meet. One should never wear sandals or
clothes that have been worn by another. One should always observe the vow
of Brahmacharya, and should never cross one's legs. One should observe
the vow of Brahmacharya on the day of the new moon, as also on that of
the full moon, as also on the eighth lunar day of both fortnights. One
should never eat the flesh of animals not slain in sacrifice. One should
never eat the flesh of the back of an animal. One should avoid censuring
and calumniating others, as also all kinds of deceitful behaviour.[461]
One should never pierce others with wordy shafts. Indeed, one should
never utter any cruel speech. One should never accept a gift from a
person that is low and vulgar. One should never jitter such words as
trouble other people or as are inauspicious or are as' sinful. Wordy
shafts fall from the mouth. Pierced therewith, the victim grieves day and
night. The man of wisdom should never shot them for piercing the vitals
of other people. A forest, pierced with shafts or cut down with the axe,
grows again. The man, however, that is pierced with words unwisely
spoken, becomes the victim of wounds that fester and lead to death.[462]
Barbed arrows and Nalikas and broadheaded shafts are capable of being
extracted from the body. Wordy shafts, however, are incapable of being
extracted, for they lie embedded in the very heart. One should not taunt
a person that is defective of a limb or that has a limb in excess, or one
that is destitute of learning, or one that is miserable, or one that is
ugly or poor, or one that is destitute of strength. One should avoid
atheism, calumniating the Vedas, censuring the deities, malice, pride,
arrogance, and harshness. One should not, in wrath, take up the rod of
chastisement for laying it upon another. Only the son or the pupil, it
has been said, can be mildly chastised for purposes of instruction. One
should not speak ill of Brahmanas; nor should he point at the stars with
one's fingers. If asked, one should not say what the lunation is on a
particular day. By telling it, one's life becomes shortened. Having
answered calls of nature or having walked over a road, one should wash
one's feet. One should also wash one's feet before sitting to recite the
Vedas or to eat any food. These are the three things which are regarded
as pure and sacred by the deities and as such fit for the Brahmana's use,
viz., that whose impurity is unknown, that which has been washed in
water, and that which has been well-spoken of. Samyava, Krisara, meat,
Sashakuli and Payasa should never be cooked for one's own self. Whenever
cooked, these should be offered to the deities.[463] One should attend
every day to one's fire. One should every day give alms. One should,
restraining speech the while, clean one's teeth with the tooth-stick. One
should never be in bed when the sun is up. If one fails any day to be up
with the sun, one should then perform an expiation. Rising from bed, one
should first salute one's parents, and preceptors, or other seniors
deserving of respect. By so doing one attains to long life. The
tooth-stick should be cast off when done with, and a new one should be
used every day. One should eat only such food as is not forbidden in the
scriptures, abstaining from food of every kind on days of the new moon
and the full moon. One should, with senses restrained, answer calls of
nature, facing the north. One should not worship the deities without
having first washed one's teeth, Without also worshipping the deities
first, one should never repair to any person save one's preceptor or one
that is old in years or one that is righteous or one that is possessed of
wisdom. They that are wise should never see themselves in an unpolished
or dirty mirror. One should never have sexual congress with a woman that
is unknown or with one that is quick with child. One should never sleep
with head turned towards the north or the west. One should not lie down
upon a bed-stead that is broken or rickety. One should not sleep on a bed
without having examined it first with the aid of a light. Nor should one
sleep on a bed with another (such as wife) by one's side. One should
never sleep in a transverse direction. One should never make a compact
with atheists or do anything in conjunction with them.[464] One should
never drag a seat with the foot and sit on it. One should never bathe in
a state of nudity, nor at night. One possessed of intelligence should
never suffer one's limbs to be rubbed or pressed after bathing. One
should never smear unguents upon one's body without having first taken
bath. Having bathed, one should never wave one's cloth in the air (for
drying it). One should not always wear wet clothes. One should never take
off one's body the garlands of flowers one may wear. Nor should one wear
such garlands over one's outer garments. One should never even talk with
a woman during the period of her functional change. One should not answer
a call of nature on a field (where crops are grown) or at a place too
near an inhabited village. One should never answer a call of nature on a
water. One should first wash one's mouth thrice with water before eating
any food. Having finished one's meals, one should wash one's mouth thrice
with water and twice again. One should eat, with face turned eastwards,
one's food, restraining speech the while and without censuring the food
that is eaten. One should always leave a remnant of the food that is
placed before one for eating. Having finished one's meals, one should
mentally touch fire. If one eats with face turned eastwards, one becomes
endued with longevity. By eating with face turned southwards, one
acquires great fame. By eating with face turned westwards, one acquires
great wealth. By eating with face turned northwards, one becomes truthful
in speech. Having finished one's meals one should wash all the upper
holes of one's body with water.[465] Similarly, all the limbs, the navel,
and the palms of the hands should be washed with water. One should never
seat oneself upon husk of corn, or upon hair, or upon ashes, or upon
bones. One should, on no account, use the water that has been used by
another for bathing. One should always perform the Homa for propitiating
the deities, and recite the Savitri Mantra. One should always eat in a
seated posture. One should never eat while walking. One should never
answer a call of nature in a standing posture. One should never answer a
call of nature on ashes or in a cow-pen. One should wash one's feet
before sitting to one's meals. One should never sit or lie down for sleep
with wet feet. One who sits to one's meals after having washed one's
feet, lives for a hundred years. One should never touch these three
things of great energy, while one is in an impure state, viz., fire, a
cow, and a Brahmana. By observing this rule, one acquires longevity. One
should not, while one is in an impure state, cast one's eyes on these
three things of great energy, viz., the sun, the moon, and the stars. The
life-breaths of a young man go upwards when an old and venerable person
comes to his abode. He gets them back by standing up and properly
saluting the guest. Old men should always be saluted. One should, upon
seeing them, offer seats with one's own hand. After the old man has taken
his seat, one should seat oneself and remain with hands joined in
reverence. When an old man goes along the road, one should always follow
him instead of walking ahead. One should never sit on a torn or broken
seat. One should, without using it any longer, cast away a broken vessel
of white brass. One should never eat without a piece of upper garment
wrapping one's body. One should never bathe in a state of nudity. One
should never sleep in a state of nudity. One should never even touch the
remnants of other people's dishes and plates. One should never, while one
is in an impure state, touch another's head, for it is said in the
scriptures that the life-breaths are all concentrated in the head. One
should never strike another on the head or seize another by the hair. One
should not join one's hands together for scratching one's head. One
should not, while bathing, repeatedly dip one's head in water. By so
doing one shortens one's life. One who has bathed by dipping the head in
water should not, afterwards, apply oil to any part of one's body. One
should never take a meal without eating some sesame. One should never
teach (the Vedas or any scriptures) at a time when one is impure. Nor
should one study while one is impure. When a storm rises or a bad odour
permeates in the atmosphere, one should never think of the Vedas. Persons
conversant with ancient history recite a Gatha sung by Yama in days of
old. He that runs while impure or studies the Vedas under similar
circumstances, indeed, that regenerate Brahman who studies the Vedas at
forbidden times, loses his Vedas and shortens his life. Hence, one should
never study the Vedas with concentrated attention at forbidden times.
They who answer a call of nature, with face towards the sun, or towards a
blazing fire, or towards a cow, or towards a regenerate person, or on the
road, become shortlived. At daytime both calls of nature should be
answered with face turned towards the north. At night, those calls should
be answered facing the south. By so doing one does not shorten one's
life. One that wishes to live long should never disregard or insult any
of these three, however weak or emaciated they may appear to be, viz.,
the Brahmana, the Kshatriya, and the snake. All three are endued with
virulent poison. The snake, if angry, burns the victim with only a glance
of its eyes. The Kshatriya also, if angry, burns the objects of his
wrath, as soon as he sees him, with his energy. The Brahmana, stronger
than any of these two, destroys not only the objects of his wrath but his
whole race as well, not by vision alone but by thought also.[466] The man
of wisdom should, therefore, tend these three with care. One should,
never engage in any disputation with one's preceptor. O Yudhishthira, if
the preceptor becomes angry, he should always be pacified by due honours
being paid to him. Even if the preceptor happens to be entirely wrong,
one should still follow and honour him. Without doubt, calumnious sayings
against the preceptor always consume the lives of those that utter them.
One should always answer a call of nature at a spot far removed from
one's habitation. One should wash one's feet at a distance from one's
habitation. One should always throw the remnants of one's dishes and
plates at a spot far removed from one's habitation. Verily, he who
desires his own good should do all these. One should not wear garlands of
red flowers. Indeed, they who are possessed of wisdom should wear
garlands of flowers that are white in hue. Rejecting the lotus and the
lily, O thou of great might, one may bear on one's head, however, a
flower that is red, even if it be an aquatic one.[467] A garland of gold
can under no circumstances become impure. After one has bathed, O king,
one should use perfumes mixed with water.[468] One should never wear
one's upper garment for covering the lower limbs or the lower garments
for covering the upper ones. Nor should one wear clothes worn by another.
One should not, again, wear a piece of cloth that has not its lateral
fringes.[469] When one goes to bed, O king, one should wear a different
piece of cloth. When making a journey also on a road, one should wear a
different piece of cloth. So also, when worshipping the deities, one
should wear a different piece of cloth.[470] The man of intelligence
should smear his limbs with unguents made of Priyangu, sandalwood, Vilwa,
Tagara, and Kesara.[471] In observing a fast, one should purify oneself
by a bath, and adorn one's person with ornaments and unguents. One should
always abstain from sexual congress on days of the full moon and the new
moon. One should never, O monarch, eat off the same plate with another
even if that other happens to be of one's own or equal rank. Nor should
one ever eat any food that has been prepared by a woman in her functional
period. One should never eat any food or drink, any liquid whose essence
has been taken off. Nor should one eat anything without giving a portion
thereof to persons that wishfully gaze at the food that one happens to
take. The man of intelligence should never sit close to one that is
impure. Nor should one sit close to persons that are foremost in
piety.[472] All food that is forbidden in ritual acts should never be
taken even on other occasions. The fruits of the Ficus religiosa and the
Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the
fruits of the Ficus glomerata, should never be eaten by one who is
desirous of his own good. The flesh of goats, of kine, and the peacock,
should never be eaten. One should also abstain from dried flesh and all
flesh that is stale. The man of intelligence should never eat any salt,
taking it up with his hand. Nor should he eat curds and flour of fried
barley at night. One should abstain also from flesh of animals not slain
in sacrifices. One should, with concentrated attention, eat once on the
morning and once in the evening, abstaining entirely from all food,
during the interval. One should never eat any food in which one may
detect a hair. Nor should one eat at the Sraddha of an enemy. One should
eat silently; one should never eat without covering one's person with an
upper garment, and without sitting down.[473] One should never eat any
food placing it on the bare ground. One should never eat except in a
sitting posture. One should never make any noise while eating.[474] The
man of intelligence should first offer water and then food to one that
has become his guest, and after having served the guest thus, should then
sit to his meals himself. He who sits down to dinner in a line with
friends and himself eats any food without giving thereof to his friends,
is said to eat virulent poison. As regards water and Payasa and flour of
fried barley and curds and ghee and honey, one should never, after
drinking or eating these, offer the remnants thereof to others. One
should never, O chief of men, eat any food doubtingly.[475] One desirous
of food should never drink curds at the conclusion of a meal. After the
meal is finished, one should wash one's mouth and face with the (right)
hand only, and taking a little water should then dip the toe of the right
foot in it. After washing, one should touch the crown of one's head with
the (right) hand. With concentrated attention, one should next touch
fire. The man who knows how to observe all these ordinances with care,
succeeds in attaining to the foremost place among his kinsmen. One
should, after finishing one's meals, with one's nose and eyes and ears
and navel and both hands wash with water. One should not, however, keep
one's hands wet. Between the tip and the root of the thumb is situate the
sacred Tirtha known by the name of Brahma. On the back of the little
finger, it is said, is situate the Deva-tirtha. The intervening space
between the thumb and the forefinger, O Bharata, should be used for
discharging the Pitri rites, after touching water according to the
ordinance.[476] One should never indulge in other people's calumny. Nor
should one ever utter anything that is disagreeable. The man that desires
his own good should never seek to provoke against himself the wrath of
others. One should never seek to converse with a person that has fallen
away from his order. The very sight of such a person should be avoided.
One should never come in contact with a fallen person. By avoiding such
contact one succeeds in attaining to a long life. One should never
indulge in sexual congress at day-time. Nor should one have congress with
a maiden, nor with a harlot nor with a barren woman. One should never
have congress with a woman that has not bathed after the expiry of her
functional period. By avoiding such acts one succeeds in attaining to a
long life. After washing the several limbs directed, in view of religious
acts, one should wash one's lips thrice, and once more twice. By doing
this, one becomes purified and fit for religious acts. The several organs
of sense should each be washed once, and water should also be sprinkled
over the whole body. Having done this, one should go through the worship
of the Pitris and the deities, agreeably with the ordinances of the
Vedas. Listen to me, O thou of Kuru's race, as I tell thee what
purification is cleansing and beneficial for a Brahmana. Before beginning
to eat and after finishing the meal, and in all acts requiring
purification, the Brahmana should perform the achamana with water placed
on the limb called the Brahmatirtha.[477] After ejecting any matter from
the throat or spitting, one should wash one's mouth before one can become
pure. A kinsman who happens to be old, or a friend who happens to be
poor, should be established in one's house and his comforts looked after
as if he were a member of the family. By doing this, one succeeds in
acquiring both fame and long life. The establishment of pigeons in one's
house is fraught with blessedness, as also of parrots both male and
female. If female these taken to one's abode, they succeed in dispelling
calamity. The same is the case with cockroaches, If fireflies and
vultures and wood-pigeons and bees enter a house or seek residence in it,
acts of propitiating the deities should be performed. These are creatures
of evil omen, as also ospreys. One should never divulge the secrets of
high-souled men; one should never have sexual congress with a forbidden
woman. Nor should one ever have such congress with the spouse of a king
or with women that are the friends of queens. One should never cultivate
intimacy with physicians, or with children, or with persons that are old,
or with one's servants, O Yudhishthira. One should always provide for
friends, for Brahmanas, and for such as seek one's protection. By doing
this, O king, one acquires a long life. The man of wisdom should reside
in such a house as has been constructed with the aid of a Brahmana and an
engineer skilled in his profession, if indeed, O king, he desires his own
good.[478] One should not, O king, sleep at the evening twilight. Nor
should one study at such an hour for acquiring any branch of knowledge.
The man of intelligence should never eat also at such an hour. By acting
in this way one acquires a long life. One should never perform any act in
honour of the Pitris at night time. One should not deck one's person
after finishing one's meals. One should bathe at night, if one desires
one's own advancement. One should also, O Bharata, always abstain from
the flour of fried barley at night. The remnants of food and drink, as
also the flowers with which one has worshipped the deities, should never
be used. Inviting a guest at night, one should never, with excessive
courtesy, force him to eat to the point of gratification. Nor should one
eat oneself to the point of gratification, at night. One should not slay
a bird (for eating it), especially after having fed it.[479] One
possessed of wisdom should wed a maiden born in a high family, endued
with auspicious indications, and of full age. Begetting children upon her
and thus perpetuating one's race by that means, one should make over
one's sons to a good preceptor for acquiring general knowledge, O
Bharata, as also a knowledge of the especial customs of the family, O
monarch. The daughters that one may beget should be bestowed upon youths
of respectable families, that are again possessed of intelligence. Sons
should also be established and a portion of the family inheritance, given
to them, O Bharata, as their provision. One should bathe by dipping one's
head in water before one sits down to perform any act in honour of the
Pitris of the deities. One should never perform a Sraddha under the
constellation of one's nativity. No Sraddha should be performed under any
of the Bhadrapadas (prior or later), nor under the constellation
Krittika, O Bharata. The Sraddha should never be performed under any of
those constellations that are regarded as fierce (such as Aslesha, etc )
and any of those that, upon calculation, seem to be hostile. Indeed, in
this respect, all these constellations should be avoided which are
forbidden in treatises on astrology. One should sit facing either the
east or the north while undergoing a shave at the hands of the barber. By
so doing, O great king, one succeeds in acquiring a long life. One should
never indulge in other people's calumny or self-reproach, for, O chief of
the Bharatas, it is said that calumny is sinful, whether of others or of
oneself. In wedding, one should avoid a woman that is deficient of any
limb. A maiden too, if such, should also be avoided. A woman of the same
Pravaras should also be avoided; as also one that has any malformation;
as also one that has been born in the race to which one's mother
belongs.[480] One possessed of wisdom should never have sexual congress
with a woman that is old, or one that has abandoned the domestic mode of
life for entering the forest mode, or one that is true to her lord, or
one whose organs of generation are not healthy or well-formed.[481] It
behoveth thee not to wed a woman that is of a yellow complexion, or one
that is afflicted with leprosy, or one born in a family in which there
has been epilepsy, or one that is low in birth and habits, or one that is
born in a family in which the disease called Switra (leprosy) has
appeared, or one belonging by birth to a race in which there are early
deaths. Only that maiden who is endued with auspicious indications, and
who is accomplished for qualifications of diverse kinds, who is agreeable
and handsome, should be wedded. One should wed, O Yudhishthira, in a
family that is higher or at least equal to one's own. One who is desirous
of one's own prosperity, should never wed a woman that is of an inferior
order or that has fallen away from the order of her birth. Carefully
igniting the fire, one should accomplish all those acts which have been
ordained and declared in the Vedas or by the Brahmanas.[482] One should
never seek to injure women. Spouses should always be protected. Malice
always shortens life. Hence, one should always abstain from cherishing
malice. Sleep at day-time shortens life. To sleep after the sun has risen
shortens life. They who sleep at any of the twilights, or at nightfall or
who go to sleep in a state of impurity, have their lives shortened.
Adultery always shortens life. One should not remain in a state of
impurity after shaving.[483] One should, O Bharata, carefully abstain
from studying or reciting the Vedas, and eating, and bathing, at
eventide. When the evening twilight comes, one should collect one's
senses for meditation, without doing any act. One should, O king, bathe
and then worship the Brahmanas. Indeed, one should bathe before
worshipping the deities and reverentially saluting the preceptor. One
should never go to a sacrifice unless invited. Indeed, one may go there
without an invitation if one wishes only to see how the sacrifice is
conducted. If one goes to a sacrifice (for any other purpose) without an
invitation and if one does not, on that account, receive proper worship
from the sacrificer, one's life becomes shortened. One should never go
alone on a journey to foreign parts. Nor should one ever proceed alone to
any place at night. Before evening comes, one should come back to one's
house and remain within it. One should always obey the commands of one's
mother and father and preceptor, without at all judging whether those
commands are beneficial or otherwise. One should, O king, attend with
great care to the Vedas and the science of arms. Do then, O king,
carefully attend to the practice of riding an elephant, a steed, and a
war-chariot. The man who attends to these with care succeeds in attaining
to happiness. Such a king succeeds in becoming unconquerable by foes, and
sway his servants and kinsmen without any of them being able to get the
better of him. The king that attains to such a position and that
carefully attends to the duty of protecting his subjects, has never to
incur any loss. Thou shouldst acquire, O king, the science of reasoning,
as also the science of words, the science of the Gandharvas, and the four
and sixty branches of knowledge known by the name of Kala. One should
every day hear the Puranas and the Itihasas and all the other narratives
that exist, as also the life-stories of all high-souled personages. When
one's spouse passes through functional period, one should never have
congress with her, nor even summon her for conversation. The man endued
with wisdom may accept her companionship on the fourth day after the bath
of purification. If one indulges in congress on the fifth day from the
first appearance of the functional operation, one gets a daughter. By
indulging in congress on the sixth day, one happens to have a son. The
man of wisdom should in the matter of congress, attend to this rule
(about odd and even days). Kinsmen and relatives by marriage and friends
should all be treated with respect. One should, according to the best of
one's power, adore the deities in sacrifices, giving away diverse kinds
of articles as sacrificial Dakshina. After the period ordained for the
domestic mode of life has been passed, one should, O king, enter the life
of a forest recluse. I have thus told thee all the indications, in brief,
of persons who succeed in living long.[484] What remains untold by me
should be heard by thee from the mouths of persons well-versed in the
three Vedas, O Yudhishthira. Thou shouldst know that conduct is the root
of prosperity. Conduct is the enhancer of fame. It is conduct that
prolongs life. It is conduct that destroys all calamities and evils.
Conduct has been said to be superior to all the branches of knowledge. It
is conduct that begets righteousness, and it is righteousness that
prolongs life. Conduct is productive of fame, of long life, and of
heaven. Conduct is the most efficacious rite of propitiating the deities
(for bringing about auspiciousness of every kind). The Self-born Brahman
himself has said that one should show compassion unto all orders of
men.'"[485]

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Mary Jane Holmes - "Tracy Park"

B. M. Bower - "The Lonesome Trail and Other Stories"

Samuel Johnson - "A Grammar of the English Tongue"

Emile Erckmann and Alexandre Chatrian - "The Man Wolf and Other Tales"

The green room: Carol Ann Duffy, poet
Articles published by guardian.co.uk Books

Audio slideshow: Robert Shaw discusses his production of Sylvia Plath's only play
What is your biggest guilty green secret?

Stephen King fan publishes Shining's Jack Torrance's novel
Three Women was first heard as a radio drama and then published as a poem. Robert Shaw explains his desire to stage the piece as it was intended