AADI PARVA - ANUKRAMANIKA (UPA) PARVA - CHAPTER 1(A)
"The first being Ishaana, to whom many people make offerings, and who is adored by many people; Brahma, who is the true incorruptible one, detectable, undetectable, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, noble, unlimited one; who is Vishnu, generous and the doing of good itself, worthy of all preference, pure and clean; who is Hari, the ruler of powers, the guide of all things moveable and immoveable."
"The highest Dharma of man is sparing the life of others."
"A Brahmana should never take the life of any creature. A Brahmana should ever be gentle. This is the most sacred directive of the Vedas. A Brahmana should be versed in Vedas and Vedangas, and should inspire all creatures with belief in God. He should be kind to all creatures, truthful, and forgiving, as it is his most important duty to retain the Vedas in his memory."
"To be harsh, to wield the sceptre (Danda in Sanskrit) and to rule the subjects (citizens) properly are the duties of the Kshatriya."
"Not by the fruits of Dharma, not by Tapas well stored up, one acquires the merit which one does by becoming a father."
"By yajnas, at which various kinds of offerings were made, he pleased Devas. By practising the Brahmacharya mode of life he pleased the Rishis; and by fathering children he gratified his ancestors (thereby covering the three kind of debts which every human inherits - debt towards Devas, debt towards Rishis and debt towards forefathers, i.e., Pitris.)"
"Seeing that the snakes had multiplied exceedingly, the Pitamaha, moved by kind consideration for his creatures, approved with all Devas this curse of Kadru (so a curse to materialise it needs to be approved by Lord Brahma along with all Devas.)"
"Fate always gives punishment of death on those who seek the death of other creatures."
"But let not your heart be ever set on taking the life of a Brahmana. Of all creatures, a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like Agni or Surya, like poison or an edged weapon. It has been said, a Brahmana is the master of all creatures. For these and other reasons, a Brahmana is the adored of the Dharmic people. O child, he is never to be slain by you even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows (Sankalpa in Sanskrit), when angry. By these various indications must you know a good Brahmana. Indeed, a Brahmana is the first-born of all creatures, the foremost of the four varna, the father and the master of all."
"Long ago, there was a great Rishi of the name of Vibhaavasu. He was exceedingly short tempered. He had a younger brother of the name of Supratheeka. The latter (Supratheeka) was against to keeping his wealth jointly with his brother's. Supratheeka would always speak of partition. After some time his brother Vibhaavasu told Supratheeka, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their father's property heritage. After effecting a partition they fight with each other, fooled by wealth. Then again, enemies in the guise of friends cause disaffection between ignorant and selfish men after they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Shastras and live always in fear of each other."
"The good never approve of speaking highly of their own strength, nor do they speak of their own merits."
"Self-praise without reason is ever improper."
"Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother."
"In danger, that remedy is proper, which is blessed on the practices of Dharma. Adharma finally destroys the world."
"The person who is pained by fate has to surrender to fate alone; nothing else can be his refuge."
"If you destroy Dharma, certainly Dharma will destroy you."
"Reigning royalty is by all means to be forgiven."
"A kingless country always suffers from evils. The king punishes offenders, and fear of punishments conducts to peace; and people do their duties and perform their rites undisturbed (Hence, it implies people are anarchic and only a strong leader keeps the entire society in order). The king establishes Dharma--establishes the kingdom of heaven. The king protects yagnas from disturbance, and yagnas to please Devas. Devas cause rain, and rain produces grains and herbs, which are always useful to man. Manu says, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests."
"The son, even when a person attains to age, (he) should yet be always advised by the father, so that crowned with good qualities he may acquire great fame."
"Anger surely decreases Dharma that Rishis acquire with great pains. Then for those deprived of Dharma, the blessed state does not exist. Peacefulness ever gives success to forgiving Rishis. Therefore, becoming forgiving in your temper and conquering your passions, you should always live. By forgiveness you shall obtain worlds that are beyond the reach of (Lord) Brahma Himself."
"The Pitamaha (Lord Brahma) Himself has said that a child is a great merit."
"From loss of children, we have fallen down from a sacred region (Punya Loka in Sanskrit)."
"Whether it is Tapas, or yagna, or whatever else there be of very holy acts, everything is inferior. These cannot count with a child."
"An insulted person should never live where he has met with the insult."
"This Bharata consists of a hundred thousand (100,000) sacred slokas composed by the son of Satyavati (Rishi Vyasa), of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of (Lord) Brahma and become equal to the very Devas. This Bharata is equal to the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis."
"It (Mahabharata) contains much useful instruction on Arthaa and Kaamaa (profit and pleasure). This sacred history makes the heart desire for salvation (Moksha in Sanskrit). Learned persons by reciting this Veda of Krishna-Dwaipayana (Rishi Vyasa) to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya."
"It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his enemies. This history in itself is a mighty act of appeasement, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Arthaa, and also of Moksha; it has been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their instruction. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of sickness, let alone the fear of the other world."
"It (Mahabharata) is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring merit of Dharma, causes this history to be heard by sacred Brahmanas, acquires great merit and Dharma that is inexhaustible. He that recites the famous generation of the Kurus becomes immediately purified and acquires a large family himself, and becomes respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas."
"This work presents an account of Devas, Rajarishis (Kings) and sacred Dwija Rishis, the sinless Keshava (Sri Krishna); the Devon ke Dev - Mahadeva (Lord Shiva) and the goddess Parvati; the birth of Kartikeya (Lord Muruga) who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of cows."
"This Bharata is a collection of all the Srutis (Vedas, Samhitas, Brahmanas, Aranyakas and Upanishads), and is fit to be heard by every Dharmic person. That learned man who recites it to Brahmanas during the sacred lunar months, becomes cleansed of all sins, and, not caring for heaven as it were, attains to a union with (Lord) Brahma. He that causes even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, makes that Sraddha inexhaustible, the Pitris becoming ever pleased with the articles once presented to them."
"The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the noble birth of the Bharata princes is called the Mahabharata. He who knows this etymology of the name is cleansed of all his sins. As this history of the Bharata race is so wonderful, that, when recited, it assuredly purifies mortals from all sins. The sage Krishna-Dwaipayana (Rishi Vyasa) completed his work in three years. Rising daily and purifying himself and performing his devotions pertaining to a Rishi, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the ceremony of a vow (Sankalpa in Sanskrit)."
"He who recites this holy narration composed by Krishna (Rishi Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of karma - good or bad. The man desirous of acquiring Dharma should hear it all. This is equivalent to all histories, and he that hears it always attains to purity of heart. The gratification that one derives from attaining to heaven is scarcely equal to that which one derives from hearing this holy history."
"The Dharmic man who with respect hears it or causes it to be heard, obtains the fruit of Rajasuya (yagna) and Ashwamedha (yagna). The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and increasing Dharma."
"He that gives a copy of the Bharata to one that asks for it does indeed make a present of the whole earth with her belt of seas (Belt of seas indicate the speaker knows that the southern hemisphere is filled with seas and oceans and stating that it as a belt which surround waist taking a round shape, the author also seems to know that the Earth is spherical in nature)."
"The sage Krishna-Dwaipayana (Rishi Vyasa) regularly rising for three years, composed this wonderful history called Mahabharata."
"Whatever is spoken about Dharma, Arthaa, Kaamaa, and Moksha may be seen elsewhere; but whatever is not contained in this is not to be found anywhere."
"Adharma (Sin) was born when creatures (from want of food) began to devour one another. Adharma always destroys every creature. Adharma has Niriti for his wife, from where the Rakshasas who are called Nairitas (offspring of Niriti). She has also three other cruel sons always engaged in sinful actions. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing."
"The maker of the (physical) body, the protector of life, the giver of food, are all three, fathers in their order, according to the Shastras."
"In all, there are eight kinds of marriages. These are:
"Know that the first four (Brahma, Daiva, Arsha and Prajapatya) of these are fit for Brahmanas, and the first six (Brahma, Daiva, Arsha, Prajapatya, Asura and Gandharva) for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaishyas and Shudras. Of the first five (Brahma, Daiva, Arsha, Prajapatya and Asura) - the three (Brahma, Daiva and Arsha) are proper, the other two (Prajapatya and Asura) being improper."
"Union according to the Gandharva form (of marriage), of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas."
"Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their Dharma."
"He who being one thing represents himself as another thing to others, is like a thief and a robber of his own self."
"He (Lord Narayana) knows all your sins, and you sin in His presence. He that sins thinks that none observes him. But he is observed by Devas and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom (Lord) Narayana the witness of all acts, is pleased. But he with whom (Lord) Narayana is not pleased is tortured for his sins by Yama. Him who degrades himself by representing his self falsely, Devas never bless. Even his own soul does not bless him."
"The husband entering the womb of the wife comes out himself in the form of the son. Therefore is the wife called by those knowledgeable of the Vedas as Jaya (she of whom one is born). The son that is so born to persons knowledgeable of Vedic Mantras rescues the spirits of deceased ancestors. Because the son rescues ancestors from the hell called Put, therefore, has he been called by the Swayambu (Lord Brahma) Himself as Puttra (the rescuer from Put). By a son, one conquers the three worlds. By a son's son, one enjoys eternity. By a grandson's son, great-grand-fathers enjoy everlasting happiness."
"She is a true wife who is skilful in household affairs. She is a true wife who has borne a child. She is a true wife whose heart is devoted to her lord. She is a true wife who knows none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of Dharma, Arthaa, and Kaamaa. The wife is the root of Moksha. They that have wives can perform acts of Dharma. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of acts of Dharma. They are mothers in sickness and sadness. In the deep forest to a traveller a wife is his refreshment and comfort. He that has a wife is trusted by all. A wife, therefore, is one's most valuable possession. When the husband leaving this world goes into Yamaloka, it is the devoted wife that accompanies him there. A wife going before waits for the husband. But if the husband goes before, the chaste wife (Patni in Sanskrit) follows close. For these reasons, O king, does marriage exist. The husband enjoys the companionship of the wife both in this and in the other worlds."
"It has been said by learned persons that one is himself born as one's son."
"A man whose wife has borne a son should look upon her as his mother."
"No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and Dharma -- everything depends on the wife. A wife is the sacred field in which the husband is born himself."
"Men going into places far away from their homes take up there others' children on their laps and smelling their heads feel great happiness."
"As the pig always look for dirt and filth even when in the middle of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in attacking the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked always speak ill of the honest. But the latter never injure the former, even if injured by them."
"He that having fathered a son who is his own image, regards him not (as his son), never attains to the worlds he desires, and certainly the Devas destroy his good fortune and possessions. The Pitris have said that the son continues the race and the line and is, therefore, the best of all acts of Dharma."
"Manu has said that there are five kinds of sons - those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a fee, those nurtured with affection and those fathered upon other women than upon wedded wives."
"The dedication of a (water) tank is more meritorious than that of a hundred wells. A yagna again is more meritorious than the dedication of a tank. A son is more meritorious than a yagna. Truth is more meritorious than a hundred sons. A hundred Ashwamedha (yagnas) had once been weighed against Truth, and Truth was found heavier than a hundred Ashwamedha (yagnas). O king, Truth, I suppose, may be equal to the study of, the entire Vedas and cleansing in all holy places. There is no Dharma equal to Truth: there is nothing superior to Truth. O king, Truth is God Himself; Truth is the highest vow."
"In Manu's race have been born all human beings, who have, therefore, been called Manavas."
"Truly, one's appetites are never satisfied by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satisfied. It is only when man does not commit any sin in respect of any living thing, in thought, action, or speech, it is then that he attains to purity as that of (Lord) Brahma. When one fears nothing, when one is not feared by anything, when one wishes for nothing, when one injures nothing, it is then that one attains to the purity of (Lord) Brahma."
"The crime of slaying a Brahmana would even burn (Lord) Indra Himself."
"They that, having acquired knowledge, injure their Guru who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful."
"The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his Dharma, shall be reckoned to have committed the sin of slaying a Brahmana (Brahmahatya Dosha), shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let Devas, let the three worlds, listen!"
"The well-being or sorrow that happens to people is always due to their own faults."
"I tell you truly that it is I (Shukra) who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!"
"Know that he that do not pay attention the evil speeches of others, conquers everything."
"He, therefore, is the true man that controls, without indulging in his rising anger."
"You know that by him is everything conquered, who calmly subdues his rising anger."
"He is regarded as a man who by having possibility to forgiveness, shakes off his rising anger like a snake casting off its dead outer skin."
"He that suppresses his anger, he that regards not the evil speeches of others, he that becomes not angry, though there be cause, certainly acquires the four objects for which we live (viz., Dharma, Arthaa, Kaamaa, and Moksha)."
"Between him that performs without tiredness yagnas every month for a hundred years, and him that never feels angry at anything, he that feels not anger is certainly the higher."
"When a disciple behaves disrespectfully, he should never be forgiven by the Guru if the latter is really desirous of insulting the former."
"The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth."
"I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It has been indeed said by the learned that for such a man even death would be better."
"Sinful acts do not, like the Earth, bear fruit immediately! But gradually and secretly do they destroy their doers. Such fruit visits either in one's own self, one's son, or one's grandson. Sins must bear their fruit. Like rich food they can never be digested."
"One must by all means contribute to the happiness of one's pained relatives."
"Everything results from fate."
"It has been said that it is not sinful to lie on the occasion of a joke, in respect of women sought to be enjoyed, on occasions of marriage, in danger of immediate death and of the loss of one's whole fortune. Lying is excusable on these five occasions."
"That king certainly meets with destruction who speaks an untruth."
"That male person, who being requested by a woman in her season does not grant her wishes, is called by those familiar with the Vedas, a slayer of the embryo. He who, solicited in secret by a woman full of desire and in season, goes not in to her, loses Dharma and is called by the learned a killer of the embryo."
"Our desires, however, are never satisfied by indulgence. On the other hand, with indulgence, they only flame up like fire with offerings of sacrificial butter. If a single person were owner of everything on Earth--all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongs to them that have removed their thirst for worldly objects--a thirst which is difficult to be thrown off by the wicked and the sinful, which fails not with the failing life, and which is truly the fatal disease of man."
"The wise say that he is no son who disobeys his father. That son, however, who does the bidding of his parents, who seeks their good, who is agreeable to them, is indeed, the best of sons."
"It is true that, that son who is accomplished and who seeks the good of his parents, deserves prosperity even if he be the youngest."
"Those without anger were ever superior to those under its rule (under the rule of anger), those willing to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned. If someone commits any wrong to you, you should not wrong in return. One's anger, if disregarded, burns one's own self; but he that regards it not takes away all the Dharma of him that shows it (shows one's anger). Never you should pain others by cruel speeches. Never subdue your enemies by wrong means; and never utter such scorching and sinful words as may torture others. He that pricks men, as if with thorns, by means of hard and cruel words, you must know, ever carries in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. You should ever keep the people who follow Dharma before you as your models; you should ever with retrospective eye (look back) compare your acts with those of the people of Dharma; you should always disregard the hard words of the wicked. You should ever make the conduct of the wise, the model upon which you are to act yourself. The man hurt by the arrows of cruel speech hurled from one's lips, weeps day and night. Indeed, these strike at the core of the body. Therefore the wise never throw these arrows at others. There is nothing in the three worlds by which you can worship and adore the deities better than by kindness, friendship, charity and sweet speeches to all. Therefore, you should always utter words that calm, and not those that burns. You should regard those that deserve your regards."
"If you disregard those that are your superiors, your equals, and your inferiors, without, in fact, knowing their real merits, your Dharma has suffered a decline."
"Fire alone has power to give heat. The Earth alone has power to infuse life into the seed. The Sun alone has power to illuminate everything. So the guest alone has power to command the people of Dharma and the wise."
"Ego contains the element of that which leads to hell. The people of Dharma should never follow in the footsteps of the immoral. They act in such a way that their merit of Dharma always increases."
"He who having acquired great wealth performs meritorious yagnas, who having acquired all kinds of learning remains humble, and who having studied the entire Vedas devotes himself to Tapas with a heart withdrawn from all worldly enjoyments, goes to heaven."
"None should be joyful in having acquired great wealth. None should be egoistic of having studied the entire Vedas. In the world, men are of different characters. Destiny is supreme. Both power and efforts are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither be joyful nor grieve. When creatures know that their happiness and sadness are dependent on Destiny and not on their own efforts or power, they should neither grieve nor be joyful, remembering that Destiny is all powerful."
"The wise should ever live contented, neither grieving at sadness nor be joyful at happiness. When Destiny is supreme, both grief and joy are unattractive."
"Insects and worms, all creatures born of eggs, all creatures existing through vegetables, all crawling animals, vermin, the fish in the water, stones, grass, wood -- in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both temporary."
"We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery."
"In this world, as relations, friends, and relatives leave those whose wealth disappears so, in the other world, the Devas with (Lord) Indra as their chief, forsake him who has lost his Dharma."
"They that speak of their own merits (self-praise) are doomed to suffer the hell called Bhauma. Though really thin and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals."
"After the end of the body, man, according to his acts, reenters the womb of his mother and stays there in an unclear form, and soon after assuming a distinct and visible shape reappears in the world and walks on its surface. This is that Earth-hell (Bhauma) where he falls, for he sees not the termination of his existence and acts not towards his liberation (Moksha in Sanskrit). Some stayed for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. As they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own liberation (Moksha in Sanskrit)."
"After falling from heaven, the being becomes a thin substance living in water. This water becomes the semen which is the seed of life. From there, entering the mother's womb in the womanly season, it develops into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumes the four-legged or two-legged form. This is the case with all creatures that you see."
"According to the merits of one's acts, the being that in a thin form exists in the seed that is dropped into the (mother's) womb is attracted by the atmospheric force for purposes of rebirth. It then develops there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becomes conscious of its existence as man, and with his ears becomes sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas."
"The person that dies assumes a thin form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The good attain to a superior, and the evil to an inferior form of existence. The evil become worms and insects."
"The wise say that for men there are seven gates through which admission may be gained into Heaven. There are Tapas, goodwill, peace of mind, self-command, humility, simplicity, and kindness to all creatures. The wise also say that a person loses all these in consequence of ego. That man who having acquired knowledge regards himself as learned, and with his learning destroyed the reputation of others, never attains to regions of indestructible happiness. That knowledge also does not make its possessor fit enough to attain to (Lord) Brahma. Study, silence, worship before fire, and yagnas, these four remove all fear. When, however, these are mixed with ego, instead of removing it, they cause fear. The wise should never be joyful at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the people of Dharma. I have given away so much--I have performed so many yagnas,--I have studied so much,--I have observed these vows,--such ego is the root of fear. Therefore, you must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable (Lord) Brahma alone that ever showers blessings on persons Dharmic like you, enjoy perfect peace here and hereafter."
"These are what a Brahmachaarin must do. While staying in the abode of his Guru, he must receive lessons only when his Guru summons him to do so; he must attend to the service of his Guru without waiting for the latter's command; he must rise from his bed before his Guru rises, and go to bed after his Guru has gone to bed. He must be humble, must have his passions under complete control, must be patient, observant, and devoted to studies. It is then only that he can achieve success."
"It has been said in the oldest Upanishad that a Grihastaa, acquiring wealth by honest means, should perform yagnas; he should always give something in charity, should perform the rites of hospitality to all arriving at his home, and should never use anything without giving a portion thereof to others."
"A Muni, without search for forest, depending on his own energy, should stay away from all evil acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success."
"He, indeed, is a true Bhikshu who does not support himself by any manual arts, who possesses numerous accomplishments, who has his passions under complete control, who is unconnected with worldly concerns, who sleeps not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travels over a large extent of the country."
"A learned man should adopt the Vanaprastaa mode of life after performance of the necessary rites, when he has been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dies in the forest while leading the Vanaprastaa mode of life, he makes his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence."
"He is, indeed, a Muni who, though dwelling in the forest, has an inhabited place near, or who, though staying in an inhabited place, has the forest near."
"A Muni withdrawing himself from all worldly objects lives in the forest. Though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his power of Tapas. He may truly be said to stay in the forest having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in an ashrama leading the life of a Muni. He may never exhibit the pride of family, birth or learning. Dressed in the minimal clothes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though staying in an inhabited place, lives yet in the forest."
"The person again, who, with passions under complete control, adoptes the vow of silence (Mouna Vrata in Sanskrit), refraining from action and entertaining no desire, achieves success. Why should you not, indeed, respect the man who lives on clean food, who refrains from ever injuring others, whose heart is ever pure, who stands in the splendour of Tapas characters, who is free from the heavy weight of desire, who abstains from injury even when sanctioned by Dharma?"
"Thin by Tapas and reduced in flesh, marrow and blood, such a one conquers not only this but the highest world. When the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaves the world and enjoys communion with (Lord) Brahma. When the Muni takes food like Suraapaanaa and other animals, i. e., without providing for it advance and without any relish (like a sleeping infant feeding on the mother's lap), then like the all-pervading spirit he becomes identified with the whole universe and attains to salvation (Moksha in Sanskrit)."
"The wise, with the help of the Vedas and of Knowledge, having ascertained the visible universe to be illusory (Maayaa in Sanskrit), instantly realises the Supreme Spirit as the sole existent independent essence. While they that devote themselves to Yoga meditation take time to acquire the same knowledge, for it is by practice alone that these latter relieve themselves of the consciousness of quality. Hence the wise attain to Moksha first."
"Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led away from the path by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devotes himself regretfully to the pursuit of success."
"But the man of knowledge ever sees the indestructible unity, and, is, therefore, though soaked in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to obstruct his Moksha. He, however, who fails to attain to knowledge, should yet devote himself to duty as dependent on action (yagnas etc.). But he that devotes himself to such duty, moved thereto by desire of Moksha, can never achieve success. His sacrifices bear no fruit and consume of the nature of cruelty. Duty which is dependent on action that proceeds not from the desire of fruit, is, in case of such men Yoga itself."
"A Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in ill fame by accepting gifts."
"No king of equal energy should ever desire to receive as gift the merits of Dharma of another king acquired by Yoga austerities. No king who is pained with calamity through the fates should, if wise, act in a blameable way. A king keeping his eye fixed for ever on Dharma should walk along the path of Dharma."
"I do not remember having ever bought and sold anything unfairly. This has never been done by other kings."
"You have never, by speech or in mind, disregarded the honest and the Dharmic people that applied to you. There are infinite worlds for you to enjoy in heaven, all blazing like lightning."
"This Ushinara's son (Shibi) had given all he possessed for attaining to Brahmaloka. Therefore, he is the foremost among us. Besides, Shibi's charity, Tapas, truth, Dharma, modesty, forgiveness, friendliness, desire of performing good acts, have been so great that none can measure them!"
"I know it for certain that Devas, Rishis and all the mansions of the blessed are adorable only because of Truth that characterises them all."
"To refuse a woman coming of her own accord is never applauded by the wise."
"Dharma was ever superior to Kaamaa and Arthaa."
"The first being Ishaana, to whom many people make offerings, and who is adored by many people; Brahma, who is the true incorruptible one, detectable, undetectable, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, noble, unlimited one; who is Vishnu, generous and the doing of good itself, worthy of all preference, pure and clean; who is Hari, the ruler of powers, the guide of all things moveable and immoveable."
"In this world, when it was without brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtle cause, whose nature consumes of entity and non-entity."
"From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru (Devaguru Brihaspathi) and Sthanu (Lord Shiva). Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswadevas, the Adityas, the Vasus, and the twin Aswins (also called Aswini Devas); the Yakshas, the Sadhyas, the Pisachas, the Guhayakas, and the Pitris. After these were produced the wise and most holy Brahmarishis, and the numerous Rajarishis distinguished by every noble quality. So the water, heavens, earth, air, sky, points of the heavens, years, seasons, months, fortnights called Pakshas, with day and night in due succession. Thus were produced all things which are known to mankind."
"What is seen in the universe, whether movable or immovable, of created things, will at the end of the world, and after the end of the Yuga, be again mixed up. At the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continues constantly to revolve in the world, without beginning and without end, this wheel which causes the destruction of all things."
"As the Sun removes the darkness, so does the (Maha)Bharata by its discourses on Dharma, Arthaa, Kaamaa and Moksha, remove the ignorance of men. As the full-moon by its mild light expands the buds of the water-lily, so this Purana, by exposing the light of the Shruti (Vedas) has expanded the human intellect. By the lamp of history, which destroys the darkness of ignorance, the whole mansion of nature is properly and completely illuminated."
"This work (Mahabharata) is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the parva called Sambhava is the trunk (of the tree); the parvas called Sabha and Aranya are the resting branches; the parva called Arani is the knitting knots; the parvas called Virata and Udyoga the heart; the parva named Bhishma, the main branch; the parva called Drona, the leaves; the parva called Karna, the fair flowers; the parva named Salya, their sweet smell; the parvas entitled Stri and Aishika, the refreshing shade; the parva called Shanti, the mighty fruit; the parva called Ashwamedha, the immortal juice; the denominated Ashramavaasika, the spot where it grows; and the parva called Mausala, is an summary of Vedas and held in great respect by the Dharmic Brahmanas. The tree of the (Maha)Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Vyasa executed the compilation of the (Maha)Bharata, exclusive of the episodes originally in twenty-four thousand (24,000) verses; and so much only is called by the learned as the (Maha)Bharata. Afterwards, he (Veda Vyasa) composed a summary (of Mahabharata) in one hundred and fifty (150) verses, consisting of the introduction with the chapter of contents. This he (Veda Vyasa) first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications (as his son Suka). "
"After that he executed another compilation, consisting of six hundred thousand (600,000) verses. Of those, thirty hundred thousand (300,000 verses) are known in the world of Devas; fifteen hundred thousand (150,000 verses) in the world of Pitris (Pitris means ancestors); fourteen hundred thousand (140,000 verses) among Gandharvas, and one hundred thousand (100,000 verses of Mahabharata are) in the regions of mankind."
"Narada recited them (Mahabharata verses) to Devas, (Rishi) Devala to Pitris, and (Rishi) Suka published them to Gandharvas, Yakshas, and Rakshasas; and in this (human) world they (Mahabharata verses) were recited by (Rishi) Vaishampayana, one of the disciples of Vyasa, a man of Dharmic principles and the first among all those acquainted with Vedas."
"No one can leave the way marked out for him by fate."
"Existence and non-existence, pleasure and pain all have Time for their root. Time creates all things and Time destroys all creatures. It is Time that burns creatures and it is Time that extinguishes the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cuts short all things and creates them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passes over all things without being retarded."
"The study of the (Maha)Bharata is an act of Dharma. He that reads even one foot, with belief, has his sins entirely washed away."
"The man of faith, devoted to Dharma, and constant in the exercise of Dharma, on reading this section is freed from sin. The believer that constantly hears recited this section of the Bharata, called the Introduction (Anukramanika in Sanskrit), from the beginning, falls not into difficulties."
"The man repeating any part of the introduction in the two twilights (Sandhya in Sanskrit) is during such act freed from sins contracted during the day or the night. This section, the body of the Bharata, is truth and nectar."
"He that causes it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the spirit of his ancestors become inexhaustible."
"The man who with respect daily listens to this sacred work acquires long life and renown and ascends to heaven."
"In former days, having placed the four Vedas on one side and the (Maha)Bharata on the other, these were weighed in the balance by Devas assembled for that purpose. As the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata)."
"Being esteemed superior both in substance and gravity of meaning it is denominated Mahabharata on account of such substance and gravity of meaning. He that knows its meaning is saved from all his sins."
"Tapa is innocent, study is harmless, the ordinance of Vedas prescribed for all the tribes are harmless, the acquisition of wealth by effort is harmless; but when they are abused in their practices it is then that they become sources of evil."
"The wise have declared that every country should be distinguished by a name significant of some event which may have rendered it famous."
"One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three Pattis (3 chariots, 3 elephants, 15 foot-soldiers and 9 horses) make one Sena-mukha; three Sena-mukhas (9 chariots, 9 elephants, 45 foot-soldiers and 27 horses) are called a Gulma; three Gulmas (27 chariots, 27 elephants, 135 foot-soldiers and 81 horses) is known as a Gana; three Ganas (81 chariots, 81 elephants, 405 foot-soldiers and 243 horses) is known as a Vahini; three Vahinis (243 chariots, 243 elephants, 1215 foot-soldiers and 729 horses) together are called a Pritana; three Pritanas (729 chariots, 729 elephants, 3645 foot-soldiers and 2187 horses) form a Chamu; three Chamus (2187 chariots, 2187 elephants, 10935 foot-soldiers and 6561 horses) is known as one Anikini; and an Anikini taken ten times forms (21870 chariots, 21870 elephants, 109350 foot-soldiers and 65610 horses), as it is styled by those who know, an Akshauhini."
"According to this calculation (during the battle, Kurukshetra) were composed the eighteen Akshauhinis of the Kaurava and the Pandava army."
"He who grants instruction (i.e. knowledge) contrary to Dharma and he who receives it contrary to Dharma, one of the two dies, and enmity springs up between the two."
"Purification is not properly effected by one in a standing posture, not by one while he is going along."
"A Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged sword. It is otherwise in respect of these with the Kshatriya. His (Kshatriya's) words are soft as new-churned butter, but his heart is like a sharp-edged tool."
"I showed you the uncleanliness of the food offered to me, and I was now pacified by you. Besides, you said at first that because I represent uncleanliness to food that was clean I should be without issue (children). But the food truly unclean, your curse cannot affect me. Of this I am sure. (meaning that any curse given by any person on false reason and that false reason is proven to the curse issuer, then the curse will not produce any effect on whom the curse was issued.)"
"A witness who when questioned about a fact of which he has knowledge, if tells the fact in another way than actually it is, (he) ruins his ancestors and descendants both to the seventh generation. He, too, who, being fully knowledgeable of all the particulars of an affair, does not disclose what he knows, when asked, is undoubtedly stained with guilt."
"Devas therefore are the Pitris and the Pitris, the Devas."
"At the new moon the Pitris, and at the full moon the Devas, are fed through the mouth of Agni, eating of the clarified butter that is poured on Agni."
"A Brahmana should never take the life of any creature. A Brahmana should ever be gentle. This is the most sacred directive of the Vedas. A Brahmana should be versed in Vedas and Vedangas, and should inspire all creatures with belief in God. He should be kind to all creatures, truthful, and forgiving, as it is his most important duty to retain the Vedas in his memory."
"To be harsh, to wield the sceptre (Danda in Sanskrit) and to rule the subjects (citizens) properly are the duties of the Kshatriya."
"Fate always gives punishment of death on those who seek the death of other creatures."
"Self-praise without reason is ever improper."
"In danger, that remedy is proper, which is blessed on the practices of Dharma. Adharma finally destroys the world."
"Reigning royalty is by all means to be forgiven."
"A kingless country always suffers from evils. The king punishes offenders, and fear of punishments conducts to peace; and people do their duties and perform their rites undisturbed (Hence, it implies people are anarchic and only a strong leader keeps the entire society in order). The king establishes Dharma--establishes the kingdom of heaven. The king protects yagnas from disturbance, and yagnas to please Devas. Devas cause rain, and rain produces grains and herbs, which are always useful to man. Manu says, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests."
"Anger surely decreases Dharma that Rishis acquire with great pains. Then for those deprived of Dharma, the blessed state does not exist. Peacefulness ever gives success to forgiving Rishis. Therefore, becoming forgiving in your temper and conquering your passions, you should always live. By forgiveness you shall obtain worlds that are beyond the reach of (Lord) Brahma Himself."
"From loss of children, we have fallen down from a sacred region (Punya Loka in Sanskrit)."
"Whether it is Tapas, or yagna, or whatever else there be of very holy acts, everything is inferior. These cannot count with a child."
"It (Mahabharata) contains much useful instruction on Arthaa and Kaamaa (profit and pleasure). This sacred history makes the heart desire for salvation (Moksha in Sanskrit). Learned persons by reciting this Veda of Krishna-Dwaipayana (Rishi Vyasa) to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya."
"It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his enemies. This history in itself is a mighty act of appeasement, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Arthaa, and also of Moksha; it has been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their instruction. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of sickness, let alone the fear of the other world."
"It (Mahabharata) is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring merit of Dharma, causes this history to be heard by sacred Brahmanas, acquires great merit and Dharma that is inexhaustible. He that recites the famous generation of the Kurus becomes immediately purified and acquires a large family himself, and becomes respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas."
"This work presents an account of Devas, Rajarishis (Kings) and sacred Dwija Rishis, the sinless Keshava (Sri Krishna); the Devon ke Dev - Mahadeva (Lord Shiva) and the goddess Parvati; the birth of Kartikeya (Lord Muruga) who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of cows."
"This Bharata is a collection of all the Srutis (Vedas, Samhitas, Brahmanas, Aranyakas and Upanishads), and is fit to be heard by every Dharmic person. That learned man who recites it to Brahmanas during the sacred lunar months, becomes cleansed of all sins, and, not caring for heaven as it were, attains to a union with (Lord) Brahma. He that causes even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, makes that Sraddha inexhaustible, the Pitris becoming ever pleased with the articles once presented to them."
"The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the noble birth of the Bharata princes is called the Mahabharata. He who knows this etymology of the name is cleansed of all his sins. As this history of the Bharata race is so wonderful, that, when recited, it assuredly purifies mortals from all sins. The sage Krishna-Dwaipayana (Rishi Vyasa) completed his work in three years. Rising daily and purifying himself and performing his devotions pertaining to a Rishi, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the ceremony of a vow (Sankalpa in Sanskrit)."
"He who recites this holy narration composed by Krishna (Rishi Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of karma - good or bad. The man desirous of acquiring Dharma should hear it all. This is equivalent to all histories, and he that hears it always attains to purity of heart. The gratification that one derives from attaining to heaven is scarcely equal to that which one derives from hearing this holy history."
"The Dharmic man who with respect hears it or causes it to be heard, obtains the fruit of Rajasuya (yagna) and Ashwamedha (yagna). The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and increasing Dharma."
"He that gives a copy of the Bharata to one that asks for it does indeed make a present of the whole earth with her belt of seas (Belt of seas indicate the speaker knows that the southern hemisphere is filled with seas and oceans and stating that it as a belt which surround waist taking a round shape, the author also seems to know that the Earth is spherical in nature)."
"The sage Krishna-Dwaipayana (Rishi Vyasa) regularly rising for three years, composed this wonderful history called Mahabharata."
"Whatever is spoken about Dharma, Arthaa, Kaamaa, and Moksha may be seen elsewhere; but whatever is not contained in this is not to be found anywhere."
1. Brahma
2. Daiva
3. Arsha
4. Prajapatya
5. Asura
6. Gandharva
7. Rakshasa
8. Paisacha, the eighth.""Know that the first four (Brahma, Daiva, Arsha and Prajapatya) of these are fit for Brahmanas, and the first six (Brahma, Daiva, Arsha, Prajapatya, Asura and Gandharva) for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaishyas and Shudras. Of the first five (Brahma, Daiva, Arsha, Prajapatya and Asura) - the three (Brahma, Daiva and Arsha) are proper, the other two (Prajapatya and Asura) being improper."
"Union according to the Gandharva form (of marriage), of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas."
"He (Lord Narayana) knows all your sins, and you sin in His presence. He that sins thinks that none observes him. But he is observed by Devas and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom (Lord) Narayana the witness of all acts, is pleased. But he with whom (Lord) Narayana is not pleased is tortured for his sins by Yama. Him who degrades himself by representing his self falsely, Devas never bless. Even his own soul does not bless him."
"The husband entering the womb of the wife comes out himself in the form of the son. Therefore is the wife called by those knowledgeable of the Vedas as Jaya (she of whom one is born). The son that is so born to persons knowledgeable of Vedic Mantras rescues the spirits of deceased ancestors. Because the son rescues ancestors from the hell called Put, therefore, has he been called by the Swayambu (Lord Brahma) Himself as Puttra (the rescuer from Put). By a son, one conquers the three worlds. By a son's son, one enjoys eternity. By a grandson's son, great-grand-fathers enjoy everlasting happiness."
"She is a true wife who is skilful in household affairs. She is a true wife who has borne a child. She is a true wife whose heart is devoted to her lord. She is a true wife who knows none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of Dharma, Arthaa, and Kaamaa. The wife is the root of Moksha. They that have wives can perform acts of Dharma. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of acts of Dharma. They are mothers in sickness and sadness. In the deep forest to a traveller a wife is his refreshment and comfort. He that has a wife is trusted by all. A wife, therefore, is one's most valuable possession. When the husband leaving this world goes into Yamaloka, it is the devoted wife that accompanies him there. A wife going before waits for the husband. But if the husband goes before, the chaste wife (Patni in Sanskrit) follows close. For these reasons, O king, does marriage exist. The husband enjoys the companionship of the wife both in this and in the other worlds."
"It has been said by learned persons that one is himself born as one's son."
"A man whose wife has borne a son should look upon her as his mother."
"No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and Dharma -- everything depends on the wife. A wife is the sacred field in which the husband is born himself."
"Men going into places far away from their homes take up there others' children on their laps and smelling their heads feel great happiness."
"He that having fathered a son who is his own image, regards him not (as his son), never attains to the worlds he desires, and certainly the Devas destroy his good fortune and possessions. The Pitris have said that the son continues the race and the line and is, therefore, the best of all acts of Dharma."
"Manu has said that there are five kinds of sons - those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a fee, those nurtured with affection and those fathered upon other women than upon wedded wives."
"The dedication of a (water) tank is more meritorious than that of a hundred wells. A yagna again is more meritorious than the dedication of a tank. A son is more meritorious than a yagna. Truth is more meritorious than a hundred sons. A hundred Ashwamedha (yagnas) had once been weighed against Truth, and Truth was found heavier than a hundred Ashwamedha (yagnas). O king, Truth, I suppose, may be equal to the study of, the entire Vedas and cleansing in all holy places. There is no Dharma equal to Truth: there is nothing superior to Truth. O king, Truth is God Himself; Truth is the highest vow."
"Truly, one's appetites are never satisfied by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satisfied. It is only when man does not commit any sin in respect of any living thing, in thought, action, or speech, it is then that he attains to purity as that of (Lord) Brahma. When one fears nothing, when one is not feared by anything, when one wishes for nothing, when one injures nothing, it is then that one attains to the purity of (Lord) Brahma."
"They that, having acquired knowledge, injure their Guru who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful."
"The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his Dharma, shall be reckoned to have committed the sin of slaying a Brahmana (Brahmahatya Dosha), shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let Devas, let the three worlds, listen!"
"I tell you truly that it is I (Shukra) who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!"
"He, therefore, is the true man that controls, without indulging in his rising anger."
"You know that by him is everything conquered, who calmly subdues his rising anger."
"He is regarded as a man who by having possibility to forgiveness, shakes off his rising anger like a snake casting off its dead outer skin."
"He that suppresses his anger, he that regards not the evil speeches of others, he that becomes not angry, though there be cause, certainly acquires the four objects for which we live (viz., Dharma, Arthaa, Kaamaa, and Moksha)."
"Between him that performs without tiredness yagnas every month for a hundred years, and him that never feels angry at anything, he that feels not anger is certainly the higher."
"When a disciple behaves disrespectfully, he should never be forgiven by the Guru if the latter is really desirous of insulting the former."
"The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth."
"I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It has been indeed said by the learned that for such a man even death would be better."
"One must by all means contribute to the happiness of one's pained relatives."
"That king certainly meets with destruction who speaks an untruth."
"The wise say that he is no son who disobeys his father. That son, however, who does the bidding of his parents, who seeks their good, who is agreeable to them, is indeed, the best of sons."
"It is true that, that son who is accomplished and who seeks the good of his parents, deserves prosperity even if he be the youngest."
"Fire alone has power to give heat. The Earth alone has power to infuse life into the seed. The Sun alone has power to illuminate everything. So the guest alone has power to command the people of Dharma and the wise."
"He who having acquired great wealth performs meritorious yagnas, who having acquired all kinds of learning remains humble, and who having studied the entire Vedas devotes himself to Tapas with a heart withdrawn from all worldly enjoyments, goes to heaven."
"None should be joyful in having acquired great wealth. None should be egoistic of having studied the entire Vedas. In the world, men are of different characters. Destiny is supreme. Both power and efforts are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither be joyful nor grieve. When creatures know that their happiness and sadness are dependent on Destiny and not on their own efforts or power, they should neither grieve nor be joyful, remembering that Destiny is all powerful."
"The wise should ever live contented, neither grieving at sadness nor be joyful at happiness. When Destiny is supreme, both grief and joy are unattractive."
"Insects and worms, all creatures born of eggs, all creatures existing through vegetables, all crawling animals, vermin, the fish in the water, stones, grass, wood -- in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both temporary."
"We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery."
"They that speak of their own merits (self-praise) are doomed to suffer the hell called Bhauma. Though really thin and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals."
"After the end of the body, man, according to his acts, reenters the womb of his mother and stays there in an unclear form, and soon after assuming a distinct and visible shape reappears in the world and walks on its surface. This is that Earth-hell (Bhauma) where he falls, for he sees not the termination of his existence and acts not towards his liberation (Moksha in Sanskrit). Some stayed for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. As they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own liberation (Moksha in Sanskrit)."
"After falling from heaven, the being becomes a thin substance living in water. This water becomes the semen which is the seed of life. From there, entering the mother's womb in the womanly season, it develops into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumes the four-legged or two-legged form. This is the case with all creatures that you see."
"According to the merits of one's acts, the being that in a thin form exists in the seed that is dropped into the (mother's) womb is attracted by the atmospheric force for purposes of rebirth. It then develops there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becomes conscious of its existence as man, and with his ears becomes sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas."
"The person that dies assumes a thin form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The good attain to a superior, and the evil to an inferior form of existence. The evil become worms and insects."
"The wise say that for men there are seven gates through which admission may be gained into Heaven. There are Tapas, goodwill, peace of mind, self-command, humility, simplicity, and kindness to all creatures. The wise also say that a person loses all these in consequence of ego. That man who having acquired knowledge regards himself as learned, and with his learning destroyed the reputation of others, never attains to regions of indestructible happiness. That knowledge also does not make its possessor fit enough to attain to (Lord) Brahma. Study, silence, worship before fire, and yagnas, these four remove all fear. When, however, these are mixed with ego, instead of removing it, they cause fear. The wise should never be joyful at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the people of Dharma. I have given away so much--I have performed so many yagnas,--I have studied so much,--I have observed these vows,--such ego is the root of fear. Therefore, you must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable (Lord) Brahma alone that ever showers blessings on persons Dharmic like you, enjoy perfect peace here and hereafter."
"It has been said in the oldest Upanishad that a Grihastaa, acquiring wealth by honest means, should perform yagnas; he should always give something in charity, should perform the rites of hospitality to all arriving at his home, and should never use anything without giving a portion thereof to others."
"A Muni, without search for forest, depending on his own energy, should stay away from all evil acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success."
"He, indeed, is a true Bhikshu who does not support himself by any manual arts, who possesses numerous accomplishments, who has his passions under complete control, who is unconnected with worldly concerns, who sleeps not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travels over a large extent of the country."
"A learned man should adopt the Vanaprastaa mode of life after performance of the necessary rites, when he has been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dies in the forest while leading the Vanaprastaa mode of life, he makes his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence."
"He is, indeed, a Muni who, though dwelling in the forest, has an inhabited place near, or who, though staying in an inhabited place, has the forest near."
"A Muni withdrawing himself from all worldly objects lives in the forest. Though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his power of Tapas. He may truly be said to stay in the forest having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in an ashrama leading the life of a Muni. He may never exhibit the pride of family, birth or learning. Dressed in the minimal clothes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though staying in an inhabited place, lives yet in the forest."
"The person again, who, with passions under complete control, adoptes the vow of silence (Mouna Vrata in Sanskrit), refraining from action and entertaining no desire, achieves success. Why should you not, indeed, respect the man who lives on clean food, who refrains from ever injuring others, whose heart is ever pure, who stands in the splendour of Tapas characters, who is free from the heavy weight of desire, who abstains from injury even when sanctioned by Dharma?"
"Thin by Tapas and reduced in flesh, marrow and blood, such a one conquers not only this but the highest world. When the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaves the world and enjoys communion with (Lord) Brahma. When the Muni takes food like Suraapaanaa and other animals, i. e., without providing for it advance and without any relish (like a sleeping infant feeding on the mother's lap), then like the all-pervading spirit he becomes identified with the whole universe and attains to salvation (Moksha in Sanskrit)."
"Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led away from the path by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devotes himself regretfully to the pursuit of success."
"But the man of knowledge ever sees the indestructible unity, and, is, therefore, though soaked in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to obstruct his Moksha. He, however, who fails to attain to knowledge, should yet devote himself to duty as dependent on action (yagnas etc.). But he that devotes himself to such duty, moved thereto by desire of Moksha, can never achieve success. His sacrifices bear no fruit and consume of the nature of cruelty. Duty which is dependent on action that proceeds not from the desire of fruit, is, in case of such men Yoga itself."
"A Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in ill fame by accepting gifts."
"No king of equal energy should ever desire to receive as gift the merits of Dharma of another king acquired by Yoga austerities. No king who is pained with calamity through the fates should, if wise, act in a blameable way. A king keeping his eye fixed for ever on Dharma should walk along the path of Dharma."
"You have never, by speech or in mind, disregarded the honest and the Dharmic people that applied to you. There are infinite worlds for you to enjoy in heaven, all blazing like lightning."
"This Ushinara's son (Shibi) had given all he possessed for attaining to Brahmaloka. Therefore, he is the foremost among us. Besides, Shibi's charity, Tapas, truth, Dharma, modesty, forgiveness, friendliness, desire of performing good acts, have been so great that none can measure them!"
"I know it for certain that Devas, Rishis and all the mansions of the blessed are adorable only because of Truth that characterises them all."
"To refuse a woman coming of her own accord is never applauded by the wise."
"Dharma was ever superior to Kaamaa and Arthaa."
"The wise say that he that has one son has no son. Yagnas before fire and the knowledge of the three Vedas (Rig Veda, Yajur Veda and Sama Veda) yield, it is true, everlasting merit of Dharma, but all these, in point of merit of Dharma, do not, come up to a sixteenth part of the merit of Dharma attainable on the birth of a son. Indeed, in this respect, there is hardly any difference between men and the lower animals. O wise one, I do not entertain a shadow of doubt that one attains to heaven in consequence of his having fathering a son. The Vedas which constitute the root of the Puranas and are regarded as authoritative even by Devas, contain numerous proof of this."
"The wise have directed that when an accomplished person has been invited, a lady may be given on him, decked with ornaments and along with many valuable presents. Others again may give their daughters by accepting a couple of cows. Some again give their daughters by taking a fixed sum, and some take away maidens by force. Some wed with the consent of the women, some by drugging them into consent, and some by going to the women's parents and obtaining their sanction. Some again obtain wives as presents for assisting at yagnas. Of these, the learned always applaud the eighth form of marriage. Kings, however, speak highly of the Swyamvara (the fifth form as above) and themselves wed according to it. But the sages have said that, that wife is dearly to be prized who is taken away by force, after the slaughter of opponents, from middle the assembly of princes and kings invited to a Swayamvara."
"Breach of truth by a Kshatriya is never applauded in our treatises on Dharma."
"The husband is called the Bhartri because he supports the wife. He is called Pati because he protects her."
"I lay down from this day as a rule that every woman shall have to adhere to one husband for her life. Be the husband dead or alive, it shall not be lawful for a woman to have connection with another. She who may have such connection shall certainly be regarded as fallen. A woman without husband shall always be liable to be sinful. Even if she be wealthy she shall not be able to enjoy that wealth truly. Character assassination and evil report shall ever haunt her."
"That man is truly intelligent who fixes his eyes judiciously on Dharma, Arthaa, and Kaamaa, and who after thinking with patience, acts in such a way that Dharma may lead to future Dharma, Arthaa to future Arthaa and Kaamaa to future Kaamaa."
"Sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother, has as much power over them as the father."
"In a kingdom where there is no king, the people perish from want of protection; yagnas and other holy acts are suspended; the clouds send no showers; and Devas disappear."
"As a charity, however small, multiplies in
respect of its merits of Dharma, so a sinful act multiplies in respect of the
sadness it brings in its train."
"That shall not be a sin which may be done by a
child up to the twelfth year of his age from birth. The Shastras shall not
recognise it as sinful."
"From this day, I establish this limit in respect
of the consequence of acts that an act shall not be sinful when committed by
one below the age of fourteen. But when committed by one above that age, it
shall be regarded as sin."
"A woman, whatever be her offence, always
deserves pardon."
"It has been said that an individual should be removed
off for the sake of the family; that a family should be removed off for the
sake of a village; that a village may be abandoned for the sake of the whole
country; and that the earth itself may be abandoned for the sake of the soul."
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