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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






SECTION CXVI



"Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds
of food, covet only flesh, are really like great Rakshasas! Alas, they do
not relish diverse kinds of cakes and diverse sorts of potherbs and
various species of Khanda with juicy flavour so much as they do flesh! My
understanding, for this reason, becomes stupefied in this matter. I
think, when such is the case, that, there is nothing which can compare
with flesh in the matter of taste, I desire, therefore, O puissant one,
to hear what the merits are of abstention from flesh, and the demerits
that attach to the eating of flesh, O chief of Bharata's race. Thou art
conversant with every duty. Do thou discourse to me in full agreeably to
the ordinances on duty, on this subject. Do tell me what, indeed, is
edible and what inedible. Tell me, O grandsire, what is flesh, of what
substances it is, the merits that attach to abstention from it, and what
the demerits are that attach to the eating of flesh.'

"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There
is nothing on earth that is superior to flesh in point of taste. There is
nothing that is more beneficial then flesh to persons that are lean, or
weak, or afflicted with disease, or addicted to sexual congress or
exhausted with travel. Flesh speedily increases strength. It produces
great development. There is no food, O scorcher of foes, that is superior
to flesh. But, O delighter of the Kurus, the merits are great that attach
to men that abstain from it. Listen to me as I discourse to thee on it.
That man who wished to increase his own flesh by the flesh of another
living creature is such that there is none meaner and more cruel than he.
In this world there is nothing that is dearer to a creature than his
life. Hence (instead of taking that valuable possession), one should show
compassion to the lives of others as one does to one's own life. Without
doubt, O son, flesh has its origin in the vital seed. There is great
demerit attaching to its eating, as, indeed, there is merit in abstaining
from it. One does not, however, incur any fault by eating flesh
sanctified according to the ordinances of the Vedas. The audition is
heard that animals were created for sacrifice. They who eat flesh in any
other way are said to follow the Rakshasa practice. Listen to me as I
tell thee what the ordinance is that has been laid down for the
Kshatriyas. They do not incur any fault by eating flesh that has been
acquired by expenditure of prowess. All deer of the wilderness were
dedicated to the deities and the Pitris in days of old, O king, by
Agastya. Hence, the hunting of deer is not censured. There can be no
hunting without risk of one's own life. There is equality of risk between
the slayer and the slain. Either the animal is killed or it kills the
hunter. Hence, O Bharata, even royal sages betake themselves to the
practice of hunting. By such conduct they do not become stained with sin.
Indeed, the practice is not regarded as sinful. There is nothing, O
delighter of the Kurus, that is equal in point of merit, either here or
hereafter, to the practice of compassion to all living creatures. The man
of compassion has no fear. Those harmless men that are endued with
compassion have both this world and the next. Persons conversant with
duty say that that Religion is worthy of being called Religion which has
abstention from cruelty for its indication. The man of cleansed soul
should do only such acts as have compassion for their soul. That flesh
which is dedicated in sacrifices performed in honour of the deities and
the Pitris is called Havi (and, as such, is worthy of being eaten). That
man who is devoted to compassion and who behaves with compassion towards
others, has no fear to entertain from any creature. It is heard that all
creatures abstain from causing any fear unto such a creature. Whether he
is wounded or fallen down or prostrated or weakened or bruised, in
whatever state he may be, all creatures protect him. Indeed, they do so,
under all circumstances, whether he is on even or uneven ground. Neither
snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him.
When circumstances of fear arise, he becomes freed from fear who frees
others from situations of fear. There has never been, nor will there ever
be, a gift that is superior to the gift of life. It is certain that there
is nothing dearer to oneself than one's life. Death, O Bharata, is a
calamity or evil unto all creatures. When the time comes for Death, a
trembling of the whole frame is seen in all creatures. Enduring birth in
the uterus, decrepitude and afflictions of diverse kinds, in this ocean
of the world, living creatures may be seen to be continually going
forward and coming back. Every creature is afflicted by death. While
dwelling in the uterus, all creatures are cooked in the fluid juices,
that are alkaline and sour and bitter, of urine and phlegm and
faeces,--juices that produce painful sensations and are difficult to
bear. There in the uterus, they have to dwell in a state of helplessness
and are even repeatedly torn and pierced. They that are covetous of meat
are seen to be repeatedly cooked in the uterus in such a state of
helplessness. Attaining to diverse kinds of birth, they are cooked in the
hell called Kumbhipaka. They are assailed and slain, and in this way have
to travel repeatedly. There is nothing so dear to one as one's life when
one comes to this world. Hence, a person of cleansed soul should be
compassionate to all living creatures. That man, O king, who abstains
from every kind of meat from his birth, without doubt, acquires a large
space in Heaven, They who eat the flesh of animals who are desirous of
life, are themselves eaten by the animals they eat, without doubt. Even
this is my opinion. Since he hath eaten me, I shall eat him in
return,--even this, O Bharata, constitutes the character as Mansa of
Mansa.[525] The slayer is always slain. After him the eater meets with
the same fate. He who acts with hostility towards another (in this life)
becomes the victim of similar acts done by that other. Whatever acts one
does in whatever bodies, one has to suffer the consequences thereof in
those bodies.[526] Abstention from cruelty is the highest Religion.
Abstention from cruelty is the highest self-control. Abstention from
cruelty is the highest gift. Abstention from cruelty is the highest
penance. Abstention from cruelty is the highest sacrifice. Abstention
from cruelty is the highest puissance. Abstention from cruelty is the
highest friend. Abstention from cruelty is the highest happiness.
Abstention from cruelty is the highest truth. Abstention from cruelty is
the highest Sruti. Gifts made in all sacrifices, ablutions performed in
all sacred waters, and the merit that one acquires from making all kinds
of gifts mentioned in the scriptures,--all these do not come up to
abstention from cruelty (in point of the merit that attaches to it). The
penances of a man that abstains from cruelty are inexhaustible. The man
that abstains from cruelty is regarded as always performing sacrifices.
The man that abstains from cruelty is the father and mother of all
creatures. Even these, O chief of Kuru's race, are some of the merits of
abstention from cruelty. Altogether, the merits that attach to it are so
many that they are incapable of being exhausted even if one were to speak
for a hundred years."



SECTION CXVII

"Yudhishthira said, 'Desiring to die or desiring to live, many persons
give up their lives in the great sacrifice (of battle). Tell me, O
grandsire, what is the end that these attain to. To throw away life in
battle is fraught with sorrow for men. O thou of great wisdom, thou
knowest that to give up life is difficult for men whether they are in
prosperity, or adversity, in felicity or calamity. In my opinion, thou
art possessed of omniscience. Do thou tell me the reason of this.'

"Bhishma said, 'In prosperity or adversity, in happiness or woe, living
creatures, O lord of the earth, coming into this world, live according to
a particular tenor. Listen to me as I explain the reason to thee. The
question thou hast asked me is excellent, O Yudhishthira! In this
connection, O king, I shall explain to thee the old narrative of the
discourse that took place in former times between the Island-born Rishi
and a crawling worm. In days of old, when that learned Brahmana, viz.,
the Island-born Krishna, having identified himself with Brahma, roamed
over the world, he beheld, on a road over which cars used to pass, a worm
moving speedily. The Rishi was conversant with the course of every
creature and the language of every animal. Possessed of omniscience, he
addressed the worm he saw in these words.'

"Vyasa said, 'O worm, thou seemest to be exceedingly alarmed, and to be
in great haste. Tell me, whither dost thou run, and whence hast thou been
afraid.'

"The worm said, 'Hearing the rattle of yonder large car I am filled with
fear. O thou of great intelligence, fierce is the roar it makes. It is
almost come! The sound is heard. Will it not kill me? It is for this that
I am flying away. The sound, as it is heard from a near point, I catch,
of the bulls I hear. They are breathing hard under the whip of the
driver, as they are drawing the heavy burden. I hear also the diverse
sounds made by the men who are driving the bulls. Such sounds are
incapable of being heard by a creature that like us has taken his birth
in the order of worms. It is for this reason that I am flying from this
situation of great fright. Death is felt by all creatures to be fraught
with pain. Life is an acquisition difficult to make. Hence, I fly away in
fear, I do not wish to pass from a state of happiness to one of woe.'

"Bhishma continued, 'Thus addressed, the Island-born Vyasa said, 'O worm,
whence can be thy happiness? Thou belongest to the inter-mediate order of
being. I think, death would be fraught with happiness to thee! Sound,
touch, taste, scent, and diverse kinds of excellent enjoyments are
unknown to thee, O worm! I think, death will prove a benefit to thee!'

"The worm said, 'A living creature, in whatever situation he may be
placed, becomes attached to it. In even this order of being I am happy, I
think, O thou of great wisdom! It is for this that I wish to live. In
even this condition, every object of enjoyment exists for me according to
the needs of my body. Human beings and those creatures that spring from
immobile objects have different enjoyments. In my former life I was a
human being. O puissant one, I was a Sudra possessed of great wealth. I
was not devoted to the Brahmanas. I was cruel, vile in conduct, and a
usurer. I was harsh in speech. I regard cunning as wisdom. I hated all
creatures. Taking advantage of pretexts in compacts made between myself
and others. I was always given to taking away what belonged to others.
Without feeding servants and guests arrived at my house, I used to fill,
when hungry, my own stomach, under the impulse of pride, covetous of good
food. Greedy I was of wealth, I never dedicated, with faith and
reverence, any food to the deities and the Pitris although duty required
me to dedicate food unto them. Those men that came to me, moved by fear,
for seeking my protection, I sent adrift without giving them any
protection. I did not extend my protection to those that came to me with
prayers for dispelling their fear. I used to feel unreasonable envy at
seeing other people's wealth, and corn, and spouses held dear by them,
and articles of drink, and good mansions. Beholding the happiness of
others, I was filled with envy and I always wished them poverty,
Following that course of conduct which promised to crown my own wishes
with fruition, I sought to destroy the virtue, wealth, and pleasures of
other people. In that past life of mine, I committed diverse deeds
largely fraught with cruelty and such other passions. Recollecting those
acts I am filled with repentance and grief even as one is filled with
grief at the loss of one's dear son. In consequence of these acts of mine
I do not know what the fruits are of good deeds. I, however, worshipped
my old mother and on one occasion worshipped a Brahmana. Endued with
birth and accomplishments, that Brahmana, in course of his wanderings,
came to my house once as a guest. I received him with reverent
hospitality. In consequence of the merit attaching to that act, my memory
has not forsaken me. I think that in consequence of that act I shall once
more succeed in regaining happiness. O thou of ascetic wealth, thou
knowest everything. Do thou in kindness tell me what is for my good."



SECTION CXVIII

"Vyasa said, 'It is in consequence of a meritorious act, O worm, that
thou, though born in the intermediate order of being, art not stupefied.
That act is mine, O worm, in consequence of which thou art not
stupefied.[527] In consequence of the puissance of my penances, I am able
to rescue a being of demerit by granting him a sight only of my person.
There is no stronger might than the might that attaches to penances, I
know, O worm, that thou hast taken birth in the order of worms through
the evil acts of thy past life. If, however, thou thinkest of attaining
to righteousness and merit, thou mayst again attain to it. Deities as
well as beings crowned with ascetic success, enjoy or endure the
consequence of acts done by them in this field of action. Amongst men
also, when acts of merit are performed, they are performed from desire of
fruit (and not with disregard for fruit). The very accomplishment that
one seeks to acquire are sought from desire of the happiness they will
bring.[528] Learned or ignorant (in a former life) the creature that is,
in this life, destitute of speech and understanding and hands and feet,
is really destitute of everything.[529] He that becomes a superior
Brahmana adores, while alive, the deities of the sun and the moon,
uttering diverse sacred Mantras. O worm, thou shalt attain to that state
of existence. Attaining to that status, thou wilt enjoy all the elements
converted into articles of enjoyment. When thou hast attained to that
state, I shall impart to thee Brahma. Or, if thou wishest, I may place
thee in any other status!' The worm, agreeing to the words of Vyasa, did
not leave the road, but remained on it. Meanwhile, the large vehicle
which was coming in that direction came to that spot.[530] Torn to pieces
by the assault of the wheels, the worm gave up his life-breath. Born at
last in the Kshatriya order through the grace of Vyasa of immeasurable
puissance, he proceeded to see the great Rishi. He had, before becoming a
Kshatriya, to pass through diverse orders of being, such as hedgehog and
Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya.
Having given an account of his various transformations unto the
truth-telling Rishi, and remembering the Rishi's kindness for him, the
worm (now transformed into a Kshatriya) with joined palms fell at the
Rishi's feet and touched them with his head.'

"The worm said, 'My present status is that high one which is coveted by
all and which is attainable by the possession of the ten well-known
attributes. Indeed, I who was formerly a worm have thus attained to the
status of a prince. Elephants of great strength, decked with golden
chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of
high mettle. Numerous vehicles, unto which are attached camels and mules,
bear me. With all my relatives and friends I now eat food rich with meat.
Worshipped by all, sleep, O highly blessed one, on costly beds in
delightful rooms into which disagreeable winds cannot blow. Towards the
small hours of every night, Sutas and Magadhas and encomiasts utter my
praises even as the deities utter the agreeable praises of Indra, their
chief. Through the grace of thyself that art firm in truth and endued
with immeasurable energy, I who was before a worm have now become a
person of the royal order. I bow my head to thee, O thou of great wisdom.
Do thou command me as to what I should do now. Ordained by the puissance
of thy penances, even this happy status hath now become mine!'

"Vyasa said, 'I have today been worshipped by thee, O king, with diverse
words expressive of reverence. Transformed into a worm, thy memory had
become clouded. That memory has again appeared. The sin thou committed in
a former life has not yet been destroyed,--that sin, viz., which was
earned by thee while thou wert a Sudra covetous of wealth and cruel in
behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight
of my person. That was an act of merit to thee while thou wert a worm. In
consequence of thy having saluted and worshipped me thou shalt rise
higher, for, from the Kshatriya order thou shalt rise to the status of a
Brahmana, if only thou castest off thy life-breaths on the field of
battle for the sake of kine or Brahmanas. O prince, enjoying much
felicity and performing many sacrifices with copious presents, thou shalt
attain to heaven and transformed into eternal Brahma, thou wilt have
perfect beatitude. Those that take birth in the intermediate order (of
animals) become (when they rise) Sudras. The Sudra rises to the status of
the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who
takes pride in the discharge of the duties of his order, succeeds in
attaining to the status of a Brahmana. The Brahmana, by following a
righteous conduct, attains to heaven that is fraught with great
felicity.'"



SECTION CXIX

"Bhishma said, 'Having cast off the status of a worm and taken birth as a
Kshatriya of great energy, the person (of whom I am speaking),
remembering his previous transformations, O monarch, began to undergo
severe austerities. Beholding those severe austerities of the Kshatriya
who was well-conversant with religion and wealth, the Island-born
Krishna, that foremost of Brahmanas, went to him.'

"Vyasa said, The penances that appertain, O worm, to the Kshatriya order
consist of the protection of all creatures. Do thou regard these duties
of the Kshatriya order to be the penances laid down for thee. Thou shalt
then attain to the status of a Brahmana. Ascertaining what is right and
what is wrong, and cleansing thy soul, do thou duly cherish and protect
all creatures, judiciously gratifying all good desires and correcting all
that is unholy. Be thou of cleansed soul, be thou contented and be thou
devoted to the practice of righteousness. Conducting thyself in this way,
thou wilt then, when thou castest off thy life-breaths, become a
Brahmana!'

"Bhishma continued, 'Although he had retired into the woods, yet, O
Yudhishthira, having heard the words of the great Rishi he began to
cherish and protect his subjects righteously. Soon, O best of kings, that
worm, in consequence of the due discharge of the duty of protecting his
subjects, became a Brahmana after casting off his Kshatriya body.
Beholding him transformed into a Brahmana, the celebrated Rishi, viz.,
the Island-born Krishna of great wisdom, came to him.'

"Vyasa said, 'O chief of Brahmanas, O blessed one, be not troubled
(through fear of death)! He who acts righteously attains to respectable
birth. He, on the other hand, who acts unrighteously attains to a low and
vile birth, O thou that art conversant with righteousness, one attains to
misery agreeably the measure of one's sin. Therefore, O worm, do not be
troubled through fear of death. The only fear thou shouldst entertain is
about the loss of righteousness. Do thou, therefore, go on practising
righteousness.'

"The worm said, 'Through thy grace, O holy one, I have attained from
happy to happier positions! Having obtained such prosperity as has its
roots in righteousness, I think, my demerits have been lost.'

"Bhishma said, 'The worm having, at the command of the holy Rishi,
attained to the status of a Brahmana that is so difficult to attain,
caused the earth to be marked with a thousand sacrificial stakes. That
foremost of all persons conversant with Brahma then obtained a residence
in the region of Brahman himself. Indeed, O son of Pritha, the worm
attained to the highest status, viz., that of eternal Brahma, as the
result of his own acts done in obedience to the counsels of Vyasa. Those
bulls among Kshatriyas, also, who have cast off their life-breaths (on
the field of Kurukshetra) exerting their energy the while, have all
attained to a meritorious end. Therefore O king, do not mourn on their
account.'"



SECTION CXX

"Yudhishthira said, 'Which amongst these three is superior, viz.,
knowledge, penances, and gifts? I ask thee, O foremost of righteous
persons! Do tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the
conversation between Maitreya and the Island-born Krishna. Once on a
time, the Island-born Krishna, O king, while wandering over the world in
disguise, proceeded to Baranasi and waited upon Maitreya who belonged by
birth to a race of Munis[531]. Seeing Vyasa arrive, that foremost of
Rishis, viz., Maitreya, gave him a seat and after worshipping him with
due rites, fed him with excellent food. Having eaten that good food which
was very wholesome and which produced every kind of gratification, the
high-souled Krishna became exceedingly delighted and as he sat there, he
even laughed aloud. Seeing Krishna laugh, Maitreya addressed him, saying,
'Tell me, O righteous-souled one, what the reason is of thy laughter!
Thou art an ascetic, endued with capacity to control thy emotions. Great
joy, it seems, has come over thee! Saluting thee, and worshipping thee
with bent head, I ask thee this, viz., what the puissance is of my
penances and what the high blessedness is that is thine! The acts I do
are different from those which thou doest. Thou art already emancipated
though still owning life-breaths. I, however, am not yet freed. For all
that I think that there is not much difference between thee and me. I am
again, distinguished by birth.'[532]

"Vyasa said, 'This wonder that has filled me hath arisen from an
ordinance that looks like a hyperbole, and from its paradoxical statement
for the comprehension of the people. The declaration of the Vedas seems
to be untrue. But why should the Vedas say an untruth? It has been said
that there are three tracks which constitute the best vows of a man One
should never injure; one should always tell the truth; and one should
make gifts. The Rishis of old announced this, following the declarations
of the Vedas. These injunctions were heard in days of old,--they should
certainly be followed by us even in our times. Even a small gift, made
under the circumstances laid down, produces great fruits[533]. Unto a
thirsty man thou hast given a little water with a sincere heart. Thyself
thirsty and hungry, thou hast, by giving me such food, conquered many
high regions of felicity, O puissant one, as, one does by many
sacrifices. I am exceedingly delighted with thy very sacred gift, as also
with thy penances. Thy puissance is that of Righteousness: Thy appearance
is that of Righteousness. The fragrance of Righteousness is about thee. I
think that all thy acts are performed agreeably to the ordinance, O son,
superior to ablutions in sacred waters superior to the accomplishment of
all Vedic vows, is gift. Indeed, O Brahmana, gift is more auspicious than
all sacred acts. If it be not more meritorious than all sacred acts,
there can be no question about its superiority. All those rites laid down
in the Vedas which thou applaudest do not come up to gift, for gift
without doubt, is as I hold, fraught with very superior merit. The track
that has been made by those men who make gifts is the track that is
trodden by the wise. They who make gifts are regarded as givers of even
the life-breaths. The duties that constitute Righteousness are
established in them. As the Vedas when well-studied, as the restraining
of the senses, as a life of universal Renunciation, even so is gift which
is fraught with very superior merit. Thou, O son, wilt rise from joy to
greater joy in consequence of thy having betaken thyself to the duty of
making gifts The man of intelligence (who practises this duty) certainly
rises from joy to greater joy. We have without doubt, met with many
direct instances of this. Men endued with prosperity succeed in acquiring
wealth, making gifts, performing sacrifices, and earning happiness as the
result thereof. It is always observed, O thou of great wisdom, to happen
naturally that happiness is followed by misery and misery is followed by
happiness.[534] Men of wisdom nave said that human beings in this world
have three kinds of conduct. Some are righteous, some are sinful: and
some are neither righteous nor sinful. The conduct of the person who is
devoted to Brahma is not regarded either way. His sins are never regarded
as sins. So also the man who is devoted to the duties laid down for him
is regarded as neither righteous nor sinful (for the observance of those
duties). Those men that are devoted to sacrifices, gifts, and penances,
are regarded as righteous. These, however, that injure other creatures
and are unfriendly to them, are regarded as sinful. There are some men
who appropriate what belongs to others. These certainly fall into Hell
and meet with misery. All other acts that men do are indifferent, being
regarded as neither righteous nor sinful. Do thou sport and grow and
rejoice and make gifts and perform sacrifices. Neither men of knowledge
nor those endued with penances will then be able to get the better of
thee!'"

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

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A Stephen King fan has published an 80-page version of the book which novelist Jack Torrance obsessively writes during King's The Shining, where his descent into madness is revealed when his wife discovers that his work consists of just one phrase, endlessly repeated.

Torrance, played by Jack Nicholson in terrifying form in Stanley Kubrick's 1980 film, is a frustrated writer who goes with his wife and son to spend the winter in the isolated Overlook Hotel in an attempt to get the novel he has always wanted to write started. But the hotel's grisly past and unquiet ghosts have their way with him, and his wife Wendy eventually finds that the manuscript he has been working on actually only contains the phrase "All work and no play makes Jack a dull boy", typed over and over again.

Now New York artist Phil Buehler, who describes himself as "a big fan of Stanley Kubrick and Stephen King", has self-published a book credited to Torrance, repeating the phrase throughout but formatting each page differently, using the words to create different shapes from zigzags to spirals.

"The idea has probably been marinating for years, because I loved the movie and the Stephen King book," said Buehler. "I'd just finished my own obsessive art project [and] it was an idea I had over the Christmas holidays."

He said he decided to stick to type and formatting that could have been created on a typewriter, with the first ten pages duplicating shots of Torrance's work from the film. "I thought 'if he continues to get crazier, what would those pages look like?'" he said. "I hit writer's block about 60 pages in, and I had to get to 80 - that went on for about a week." His fiancée, who had neither read the book nor seen the film, became a little concerned about his actions. "I finally showed her the movie, and she realised I wasn't really losing it," said Buehler.

He's included a spoof review from the blog OverThinkingIt.com on the book's back jacket, which compares it to "the best of Beckett" in its "lack of forward momentum", and considers the struggles of the author, "heroically pitting himself against the Sisyphusean sentence". "It's that metatextual struggle of Man vs. Typewriter that gives this book its spellbinding power," the review says. "Some will dismiss it as simplistic; that's like dismissing a Pollack canvas as mere splatters of paint."

So far, Buehler says that around 1,000 people have viewed the book, for sale on Blurb.com for $8.95 in paperback, or $22.95 in hardback, and he's sold "a few" copies, with sales now starting to pick up steam. "A few people have asked me to sign it - they're looking it as a piece of art rather than a funny thing to give to a Kubrick fan," he said. "If you're not a Kubrick or King fan, you might not even get it."

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