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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 XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a
beginning, middle, and end, and which is endued with name and
characteristics, together with the means of apprehension. It has been
said that the Day was first, Then arose Night. The Months are said to
have the lighted fortnights first. The constellations have Sravana for
their first; the Seasons have that of dews (viz., Winter) for their
first. Earth is the source of all smells; and Water of all tastes. The
solar light is the source of all colours: the Wind of all sensations of
touch. Likewise, of sound the source is space (or Ether). These are the
qualities of elements. I shall, after this, declare that which is the
first and the highest of all entities. The sun is the first of all
lighted bodies. Fire is said to be the first of all the elements. Savitri
is the first of all branches of learning. Prajapati is the first of all
the deities. The syllable Om is the first of all the Vedas, and the
life-wind Prana is the first of all winds. All that is called Savitri
which is prescribed in this world.[130] The Gayatri is the first of all
metres; of all (sacrificial) animals the first is the goat. Kine are the
first of all quadrupeds. The twiceborn ones are the first of all human
beings. The hawk is the first of all birds. Of sacrifices the first is
the pouring of clarified butter on the fire. Of all reptiles the first, O
foremost of regenerate ones, is the snake. The Krita is the first of all
the Yugas; there is no doubt in this. Gold is the first of all precious
things. Barley is the first of all plants. Food is the first of all
things to be eaten or swallowed. Of all liquid substances to be drunk,
water is the foremost. Of all immobile entities without distinction,
Plaksha is said to be the first, that ever holy field of Brahman. Of all
the Prajapatis I am the first. There is no doubt in this. Of
inconceivable soul, the self-existent Vishnu is said to be my
superior.[131] Of all the mountains the great Meru is said to be the
first-born. Of all the cardinal and subsidiary points of the horizon, the
eastern is said to be the foremost and first-born. Ganga of three courses
is said to be the firstborn of all rivers. Likewise, of all wells and
reservoirs of waters, the ocean is said to be the first-born. Iswara is
the supreme Lord of all the deities and Danavas and ghostly beings and
Pisachas, and snakes and Makshasas and human beings and Kinnaras and
Yakshas. The great Vishnu, who is full of Brahma, than whom there is no
higher being in the three worlds, is the first of all the universe. Of
all the modes of life, that of the householder is the first. Of this
there is no doubt. The Unmanifest is the source of all the worlds as,
indeed, that is the end of every thing. Days end with the sun's setting
and Nights with the sun's rising. The end of pleasure is always sorrow,
and the end of sorrow is always pleasure. All accumulations have
exhaustion for their end, and all ascent have falls for their end. All
associations have dissociations for their end, and life has death for its
end. All action ends in destruction, and all that is born is certain to
meet with death. Every mobile and immobile thing in this world is
transient. Sacrifice, gift, penances, study, vows, observances,--all
these have destruction for their end. Of Knowledge, there is no end.
Hence, one that is possessed of a tranquil soul, that has subjugated his
senses, that is freed from the sense of meum, that is devoid of egoism,
is released from all sins by pure knowledge.'"



SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for
its strength; the mind for the pole (on which it rests); the group of
senses for its bonds, the (five) great elements for its nave, and home
for its circumference.[132] It is overwhelmed by decrepitude and grief,
and it has diseases and calamities for its progeny. That wheel relates in
time and place. It has toil and exercise for its noise. Day and Night are
the rotations of that wheel. It is encircled by heat and cold. Pleasure
and pain fire its joints, and hunger and thirst are the nails fixed into
it. Sun-shine and shade are the ruts (it causes). It is capable of being
agitated during even such a short space of time as is taken up by the
opening and the closing of the eyelid. It is enveloped in the terrible
waters of delusion. It is ever revolving and void of consciousness. It is
measured by months and half-months. It is not uniform (being
ever-changing), and moves through all the worlds. Penances and vows are
its mud. Passion's force is its mover. It is illuminated by the great
egoism, and is sustained by the qualities. Vexations (caused by the
non-acquisition of what is desired) are the fastenings that bind it
around. It revolves in the midst of grief and destruction. It is endued
with actions and the instruments of action. It is large and is extended
by attachments. It is rendered unsteady by cupidity and desire. It is
produced by variegated Ignorance. It is attended upon by fear and
delusion, and is the cause of the delusion of all beings. It moves
towards joy and pleasure, and has desire and wrath for its possession. It
is made up of entities beginning with Mahat and ending with the gross
elements. It is characterised by production and destruction going on
ceaselessly. Its speed is like that of the mind, and it has the mind for
its boundary.[133] This wheel of life that is associated with pairs of
opposites and devoid of consciousness, the universe with the very
immortals should cast away, abridge, and check. That man who always
understands accurately the motion and stoppage of this wheel of life, is
never seen to be deluded, among all creatures. Freed from all
impressions, divested of all pairs of opposites, released from all sins,
he attains to the highest goal. The householder, the Brahmacharin, the
forest recluse and the mendicant,--these four modes of life have all been
said to have the householder's mode for their foundation. Whatever system
of rules is prescribed in this world, their observance is beneficial.
Such observance has always been highly spoken of. He who has been first
cleansed by ceremonies, who has duly observed vows, who belongs in
respect of birth to a race possessed of high qualifications, and who
understands the Vedas, should return (from his preceptor's house).[134]
Always devoted to his wedded spouse, conducting himself after the manner
of the good, with his senses under subjugation, and full of faith, one
should in this world perform the five sacrifices. He who eats what
remains after feeding deities and guests, who is devoted to the
observance of Vedic rites, who duly performs according to his means
sacrifices and gifts, who is not unduly active with his hands and feet,
who is not unduly active with his eye, who is devoted to penances, who is
not unduly active with his speech and limits, comes under the category of
Sishta or the good. One should always bear the sacred thread, wear white
(clean) clothes, observe pure vows, and should always associate with good
men, making gifts and practising self-restraint. One should subjugate
one's lust and stomach, practise universal compassion, and be
characterised by behaviour that befits the good. One should bear a
bamboo-stick, and a water-pot filled with water. Having studied, one
should teach; likewise should also make sacrifices himself and officiate
at the sacrifices of others. One should also make gifts made to oneself.
Verily, one's conduct, should be characterised by these six acts. Know
that three of these acts should constitute the livelihood of the
Brahmanas, viz., teaching (pupils), officiating at the sacrifices of
others, and the acceptance of gifts from a person that is pure. As to the
other duties that remain, numbering three, viz., making of gifts, study,
and sacrifice, these are accompanied by merit.[135] Observant of
penances, self-restrained, practising universal compassion and
forgiveness, and looking upon all creatures with an equal eye, the man
that is conversant with duties should never be heedless with regard to
those three acts. The learned Brahmana of pure heart, who observes the
domestic mode of life and practises rigid vows, thus devoted and thus
discharging all duties to the best of his power, succeeds in conquering
Heaven.'"



SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way
described above, and likewise living as a Brahmacharin, one that is
devoted to the duties of one's own order, possessed of learning,
observant of penances, and with all the senses under restraint, devoted
to what is agreeable and beneficial to the preceptor, steady in
practising the duty of truth, and always pure, should, with the
permission of the preceptor, eat one's food without decrying it. He
should eat Havishya made from what is obtained in alms, and should stand,
sit, and take exercise (as directed).[136] He should pour libations on
the fire twice a day, having purified himself and with concentrated mind.
He should always bear a staff made of Vilwa or Palasa.[137] The robes of
the regenerate man should be linen, or of cotton, or deer-skin, or a
cloth that is entirely brown-red. There should also be a girdle made of
Munja-grass. He should bear matted locks on head, and should perform his
ablutions every day. He should bear the sacred thread, study the
scriptures, divest himself of cupidity, and be steady in the observance
of vows. He should also gratify the deities with oblations of pure water,
his mind being restrained the while. Such a Brahmacharin is worthy of
applause. With vital seed drawn up and mind concentrated, one that is
thus devoted succeeds in conquering Heaven. Having attained to the
highest seat, he has not to return to birth. Cleansed by all purificatory
rites and having lived as a Brahmacharin, one should next go out of one's
village and next live as an ascetic in the woods, having renounced (all
attachments). Clad in animal skins or barks of trees he should perform
his ablutions morning and evening. Always living within the forest, he
should never return to an inhabited place. Honouring guests when they
come, he should give them shelter, and himself subsist upon fruits and
leaves and common roots, and Syamaka. He should, without being slothful
subsist on such water as he gets, and air, and all forest products. He
should live upon these, in due order, according to the regulations of his
initiation.[138] He should honour the guest that comes to him with alms
of fruits and roots. He should then, without sloth, always give whatever
other food he may have. Restraining speech the while, he should eat after
gratifying deities and guests. His mind should be free from envy. He
should eat little, and depend always on the deities. Self-restrained,
practising universal compassion, and possessed of forgiveness, he should
wear both beard and hair (without submitting to the operations of the
barber). Performing sacrifices and devoting himself to the study of the
scriptures, he should be steady in the observance of the duty of truth.
With body always in a state of purity, endued with cleverness, ever
dwelling in the forest, with concentrated mind, and senses in subjection,
a forest-recluse, thus devoting himself, would conquer Heaven. A
householder, or Brahmacharin, or forest-recluse, who would wish to
achieve Emancipation, should have recourse to that which has been called
the best course of conduct. Having granted unto all creatures the pledge
of utter abstention from harm, he should thoroughly renounce all action.
He should contribute to the happiness of all creatures, practise
universal friendliness, subjugate all his senses, and be an ascetic.
Subsisting upon food obtained without asking and without trouble, and
that has come to him spontaneously, he should make a fire. He should make
his round of mendicancy in a place whence smoke has ceased to curl up and
where all the inhabitants have already eaten.[139] The person who is
conversant with the conduct that leads to Emancipation should seek for
alms after the vessels (used in cooking) have been washed. He should
never rejoice when he obtains anything, and never be depressed if he
obtains nothing. Seeking just what is needed for supporting life, he
should, with concentrated mind, go about his round of mendicancy, waiting
for the proper time. He should not wish for earnings in common with
others, nor eat when honoured. The man who leads the life of mendicancy
should conceal himself for avoiding gifts with honour. While eating, he
should not eat such food as forms the remains of another's dish, nor such
as is bitter, or astringent, or pungent. He should not also eat such
kinds of food as have a sweet taste. He should eat only so much as is
needed to keep him alive. The person conversant with Emancipation should
obtain his subsistence without obstructing any creature. In his rounds of
mendicancy he should never follow another (bent on the same purpose). He
should never parade his piety; he should move about in a secluded place,
freed from passion. Either an empty house, or a forest, or the foot of
some tree, or a river, or a mountain-cave, he should have recourse to for
shelter. In summer he should pass only one night in an inhabited place;
in the season of rains he may live in one place. He should move about the
world like a worm, his path pointed out by the Sun. From compassion for
creatures, he should walk on the Earth with his eyes directed towards it.
He should never make any accumulations and should avoid residence with
friends. The man conversant with Emancipation should every day do all his
acts with pure water. Such a man should always perform his ablutions with
water that has been fetched up (from the river or the tank).[140]
Abstention from harm, Brahmacharyya, truth, simplicity, freedom from
wrath, freedom from decrying others, self-restraint, and habitual freedom
from backbiting: these eight vows, with senses restrained, he should
steadily pursue. He should always practise a sinless mode of conduct,
that is not deceptive and not crooked. Freed from attachment, he should
always make one who comes as a guest eat (at least) a morsel of food. He
should eat just enough for livelihood, for the support of life. He should
eat only such food as has been obtained by righteous means, and should
not pursue the dictates of desire. He should never accept any other thing
than food and clothing only. He should, again, accept only as much as he
can eat and nothing more. He should not be induced to accept gifts from
others, nor should he make gifts to others. Owing to the helplessness of
creatures, the man of wisdom should always share with others. He should
not appropriate what belongs to others, nor should he take anything
without being asked. He should not, having enjoyed anything become so
attached to it as to desire to have it once more. One should take only
earth and water and pebbles and leaves and flowers and fruits, that are
not owned by any body, as they come, when one desires to do any act. One
should not live by the occupation of an artisan, nor should one covet
gold. One should not hate, nor teach (one that does not seek to be
taught); nor should one have any belongings. One should eat only what is
consecrated by faith. One should abstain from controversies. One should
follow that course of conduct which has been said to be nectarine. One
should never be attached to anything, and should never enter into
relations of intimacy with any creature. One should not perform, nor
cause to perform, any such action as involves expectation of fruit or
destruction of life or the hoarding of wealth or articles. Rejecting all
objects, content with a very little, one should wander about (homeless)
pursuing an equal behaviour towards all creatures mobile and immobile.
One should never annoy another being; not should one be annoyed with
another. He who is trusted by all creatures is regarded as the foremost
of those persons that understand Emancipation. One should not think of
the past, nor feel anxious about the future. One should disregard the
present, biding time, with concentrated mind.[141] One should never
defile anything by eye, mind, or speech. Nor should one do anything that
is wrong, openly or in secret. Withdrawing one's senses like the tortoise
withdrawing its limbs, one should attenuate one's senses and mind,
cultivate a thoroughly peaceful understanding, and seek to master every
topic. Freed from all pairs of opposites, never bending one's head in
reverence, abstaining from the rites requiring the utterance of Swaha,
one should be free from mineness, and egoism. With cleansed soul, one
should never seek to acquire what one has not and protect what one has.
Free from expectations, divested of qualities, wedded to tranquillity,
one should be free from all attachments and should depend on none.
Attached to one's own self and comprehending all topics, one becomes
emancipated without doubt. Those who perceive the self, which is without
hands and feet and back, which is without head and without stomach, which
is free from the operation of all qualities, which is absolute,
untainted, and stable, which is without smell, without taste, and touch,
without colour, and without sound, which is to be comprehended (by close
study), which is unattached, which is without flesh, which is free from
anxiety, unfading, and divine, and, lastly, which though dwelling in a
house resides in all creatures, succeed in escaping death. There the
understanding reaches not, nor the senses, nor the deities, nor the
Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,
nor vows. The attainment to it by those who are possessed of knowledge is
said to be without comprehension of symbols. Hence, the man who knows the
properties of that which is destitute of symbols, should practise the
truths of piety.[142] The learned man, betaking himself to a life of
domesticity, should adopt that conduct which is conformable to true
knowledge. Though undeluded, he should practise piety after the manner of
one that is deluded, without finding fault with it. Without finding fault
with the practices of the good, he should himself adopt such a conduct
for practising piety as may induce others to always disrespect him. That
man who is endued with such a conduct is said to be the foremost of
ascetics. The senses, the objects of the senses, the (five) great
elements, mind, understanding, egoism, the unmanifest, Purusha also,
after comprehending these duly with the aid of correct inferences, one
attains to Heaven, released from all bonds. One conversant with the
truth, understanding these at the time of the termination of his life,
should meditate, exclusively resting on one point. Then, depending on
none, one attains to Emancipation. Freed from all attachments, like the
wind in space, with his accumulations exhausted, without distress of any
kind, he attains to his highest goal.'"



SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say
that Renunciation is penance. Brahmanas, dwelling in that which has
Brahman for its origin, understand Knowledge to be high Brahman.[143]
Brahman is very far off, and its attainments depends upon a knowledge of
the Vedas. It is free from all pairs of opposites, it is divested of all
qualities; it is eternal; it is endued with unthinkable qualities: it is
supreme. It is by knowledge and penance that those endued with wisdom
behold that which is the highest. Verily, they that are of untainted
minds, that are cleansed of every sin, and that have transcended all
passion and darkness (succeed in beholding it). They who are always
devoted to renunciation, and who are conversant with the Vedas, succeed
in attaining to the supreme Lord who is identical with the path of
happiness and peace, by the aid of penance. Penance, it has been said, is
light. Conduct leads to piety. Knowledge is said to be the highest.
Renunciation is the best penance. He who understands self through
accurate determination of all topics, which is unperturbed, which is
identical with Knowledge, and which resides in all entities, succeeds in
going everywhere. The learned man who beholds association, and
dissociation, and unity in diversity, is released from misery. He who
never desires for anything, who despises nothing, becomes eligible, even
when dwelling in this world, for assimilation with Brahman. He who is
conversant with the truths about qualities of Pradhana, and understands
the Pradhana as existing in all entities who is free from mineness and
egoism, without doubt becomes emancipated. He who is freed from all pairs
of opposites, who does not bend his head to any body, who has transcended
the rites of Swadha, succeeds by the aid of tranquillity alone in
attaining to that which is free from pairs of opposites, which is
eternal, and which is divested of qualities. Abandoning all action, good
or bad, developed from qualities, and casting off both truth and
falsehood, a creature, without doubt, becomes emancipated. Having the
unmanifest for the seed of its origin, with the understanding for its
trunk, with the great principle of egoism for its assemblage of boughs,
with the senses for the cavities of its little sprouts, with the (five)
great elements for its large branches, the objects of the senses for its
smaller branches, with leaves that are ever present, with flowers that
always adorn it and with fruits both agreeable and disagreeable always
produced, is the eternal tree of Brahman which forms the support of all
creatures. Cutting and piercing that tree with knowledge of truth as the
sword, the man of wisdom, abandoning the bonds which are made of
attachment and which cause birth, decrepitude and death, and freeing
himself from mineness and egoism, without doubt, becomes emancipated.
These are the two birds, which are immutable, which are friends, and
which should be known as unintelligent. That other who is different from
these two is called the Intelligent. When the inner self, which is
destitute of knowledge of nature, which is (as it were) unintelligent,
becomes conversant with that which is above nature, then, understanding
the Kshetra, and endued with an intelligence that transcends all
qualities and apprehends everything, one becomes released from all sins.'"



SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a
great forest. Some regard Brahman as unmanifest. Some regard it as
transcendant and freed from every distress. They think that all this is
produced from and absorbed into the unmanifest. He who, even for the
short space of time that is taken by a single breath, when his end comes,
becomes equable, attaining to the self, fits himself for immortality.
Restraining the self in the self, even for the space of a wink, one goes,
through the tranquillity of the self, to that which constitutes the
inexhaustible acquisition of those that are endued with knowledge.
Restraining the life-breaths again and again by controlling them
according to the method called Pranayama, by the ten or the twelve, he
attains to that which is beyond the four and twenty. Thus having first
acquired a tranquil soul, one attains to the fruition of all one's
wishes.[144] When the quality of Goodness predominates in that which
arises from the Unmanifest, it becomes fit for immortality. They who are
conversant with Goodness applaud it highly, saying that there is nothing
higher than Goodness. By inference we know that Purusha is dependent on
Goodness. Ye best of regenerate ones, it is impossible to attain to
Purusha by any other means. Forgiveness, courage, abstention from harm,
equability, truth, sincerity, knowledge, gift, and renunciation, are said
to be the characteristics of that course of conduct which arises out of
Goodness. It is by this inference that the wise believe in the identity
of Purusha and Goodness, There is no doubt in this. Some learned men that
are devoted to knowledge assert the unity of Kshetrajna and Nature. This,
however, is not correct. It is said that Nature is different from
Purusha: that also will imply a want to consideration. Truly, distinction
and association should be known (as applying to Purusha and Nature).
Unity and diversity are likewise laid down. That is the doctrine of the
learned. In the Gnat and Udumbara both unity and diversity are seen. As a
fish in water is different from it, such is the relation of the two
(viz., Purusha and Nature). Verily, their relation is like that of water
drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who
were the foremost of men, felt some doubts and (therefore) they once more
questioned the Grandsire (of all creatures).'"[145]



SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most
worthy of being performed? The diverse modes of duty, we see, are
contradictory. Some say that (it remains) after the body (is destroyed).
Others say that it does not exist. Some say that everything is doubtful.
Others have no doubts.[146] Some say that the eternal (principle) is not
eternal. Some say that it exists, and some that it exists not. Some say
it is of one form, or two-fold, and others that it is mixed. Some
Brahmanas who are conversant with Brahman and utterers of truth regard it
to be one. Others, that it is distinct; and others again that it is
manifold. Some say that both time and space exist; others, that it is not
so. Some bear matted locks on their heads and are clad in deer-skins.
Others have shaven crowns and go entirely naked. Some are for entire
abstention from bathing, and some for bathing. Such differences of views
may be seen among deities and Brahmanas conversant with Brahman and
endued with perceptions of truth. Some are for taking food; while some
are devoted to fasts. Some applaud action; others applaud perfect
tranquillity. Some applaud Emancipation; some, various kinds of
enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say
that means should be resorted to; others, that this is not so. Some are
devoted to a life of abstention from harm; others are addicted to
destruction. Some are for merit and glory, others say that this is not
so. Some are devoted to goodness; others are established on doubt. Some
are for pleasure; some are for pain. Other people say that it is
meditation. Other learned Brahmanas say that it is Sacrifice. Others,
again, say that it is gift. Others applaud penances; others, the study of
the scriptures. Some say that knowledge and renunciation (should be
followed). Others who ponder on the elements say that it is Nature. Some
extol everything; others, nothing. O foremost one of the deities, duty
being thus confused and full of contradictions of various kinds, we are
deluded and unable to come to any conclusion. People stand up for acting,
saying,--This is good,--This is good--He that is attached to a certain
duty applauds that duty as the best. For this reason our understanding
breaks down and our mind is distracted. We therefore, wish, O best of all
beings, to know what is good. It behoves thee to declare to us, after
this, what is (so) mysterious, and what is the cause of the connection
between the Kshetrajna and Nature. Thus addressed by those learned
Brahmanas, the illustrious creator of the worlds, endued with great
intelligence and possessed of a righteous soul, declared to them
accurately what they asked.'"

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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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