Chapter 206

“Markandeya said, ‘Continually reflecting upon that wonderful discourseof the woman, Kausika began to reproach himself and looked very much likea guilty person and meditating on the subtle ways of morality and virtue,he said to himself, ‘I should accept with reverence what the lady hathsaid and should, therefore, repair to Mithila. Without doubt theredwelleth in that city a fowler of soul under complete control and fullyacquainted with the mysteries of virtue and morality. This very day willI repair unto that one endued with wealth of asceticism for enquiring ofhim about virtue.’ His faith in her was assured by her knowledge of thedeath of the she-crane and the excellent words of virtuous import she haduttered. Kausika thus reflecting with reverence upon all she had said,set out for Mithila, filled with curiosity. And he traversed many forestsand villages and towns and at last reached Mithila that was ruled over byJanaka and he beheld the city to be adorned with the flags of variouscreeds. And he beheld that beautiful town to be resounding with the noiseof sacrifices and festivities and furnished with splendid gateways. Itabounded with palatial residences and protected by walls on all sides; ithad many splendid buildings to boast of. And that delightful town wasalso filled with innumerable cars. And its streets and roads were manyand well-laid and many of them were lined with shops. And it was full ofhorses and cars and elephants and warriors. And the citizens were all inhealth and joy and they were always engaged in festivities. And havingentered that city, that Brahmana beheld there many other things.

And there the Brahmana enquired about the virtuous fowler and wasanswered by some twice-born persons. And repairing to the place indicatedby those regenerate ones, the Brahmana beheld the fowler seated in abutcher’s yard and the ascetic fowler was then selling venison andbuffalo meat and in consequence of the large concourse of buyers gatheredround that fowler, Kausika stood at a distance. But the fowler,apprehending that the Brahmana had come to him, suddenly rose from hisseat and went to that secluded spot where the Brahmana was staying andhaving approached him there, the fowler said, ‘I salute thee, O holy one!Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed bethou! Command me as to what I may do for thee. The word that the chastewoman said unto thee, viz., Repair thou to Mithila, are known to me. Ialso know for what purpose thou hast come hither.’ Hearing these words ofthe fowler that Brahmana was filled with surprise. And he began toreflect inwardly, saying, ‘This indeed, is the second marvel that I see!’The fowler then said unto the Brahmana, saying, ‘Thou art now standing inplace that is scarcely proper for thee, O sinless one. If it pleasestthee, let us go to my abode, O holy one!’

“Markandeya continued, ‘So be it,’ said the Brahmana unto him, gladly.And thereupon, the fowler proceeded towards his home with the Brahmanawalking before him. And entering his abode that looked delightful, thefowler reverenced his guest by offering him a seat. And he also gave himwater to wash his feet and face. And accepting these, that best ofBrahmanas sat at his ease And he then addressed the fowler, saying, ‘Itseems to me that this profession doth not befit thee. O fowler, I deeplyregret that thou shouldst follow such a cruel trade.’ At these words ofthe Brahmana the fowler said, ‘This profession is that of my family,myself having inherited it from my sires and grandsires. O regenerateone, grieve not for me owing to my adhering to the duties that belong tome by birth. Discharging the duties ordained for me beforehand by theCreator, I carefully serve my superiors and the old. O thou best ofBrahmanas! I always speak the truth, never envy others; and give to thebest of my power. I live upon what remaineth after serving the gods,guests, and those that depend on me. I never speak ill of anything, smallor great. O thou best of Brahmanas, the actions of a former life alwaysfollow the doer. In this world there are three principal professions,viz., agriculture, rearing of cattle, and trade. As regards the otherworld, the three Vedas, knowledge, and the science of morals areefficacious. Service (of the other three orders) hath been ordained to bethe duty of the Sudra. Agriculture hath been ordained for the Vaisyas,and fighting for the Kshatriyas, while the practice of the Brahmacharyavow, asceticism, recitation of mantras, and truthfulness have beenordained for the Brahmanas. Over subjects adhering to their properduties, the king should rule virtuously; while he should set thosethereto that have fallen away from the duties of their order. Kingsshould ever be feared, because they are the lords of their subjects. Theyrestrain those subjects of theirs that fall away from their duties asthey restrain the motions of the deer by means of their shafts. Oregenerate Rishi, there existeth not in the kingdom of Janaka a singlesubject that followeth not the duties of his birth. O thou best of theBrahmanas, all the four orders here rigidly adhere to their respectiveduties. King Janaka punisheth him that is wicked, even if he be his ownson; but never doth he inflict pain on him that is virtuous. With goodand able spies employed under him, he looketh upon all with impartialeyes. Prosperity, and kingdom, and capacity to punish, belong, O thoubest of Brahmanas, to the Kshatriyas. Kings desire high prosperitythrough practice of the duties that belong to them. The king is theprotector of all the four orders. As regards myself, O Brahmana, I alwayssell pork and buffalo meat without slaying those animals myself. I sellmeat of animals, O regenerate Rishi, that have been slain by others. Inever eat meat myself; never go to my wife except in her season; I alwaysfast during the day, and eat, O regenerate one, in the night. Even thoughthe behaviour of his order is bad, a person may yet be himself of goodbehaviour. So also a person may become virtuous, although he may beslayer of animals by profession. It is in consequence of the sinful actsof kings that virtue decreaseth greatly, and sin beginneth to prosper.And when all this taketh place the subjects of the kingdom begin todecay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs,and hunch-backed and large-headed wights, and men that are blind or deafor those that have paralysed eyes or are destitute of the power ofprocreation, begin to take their birth. It is from the sinfulness ofkings that their subjects suffer numerous mischiefs. But this our kingJanaka casteth his eyes upon all his subjects virtuously, and he isalways kind unto them who, on their part, ever adhere to their respectiveduties. Regarding myself, I always with good deeds please those thatspeak well, as also those that speak ill of me. Those kings that live inthe observance of their own proper duties, who are always engaged in thepractice of acts that are good and honest, who are of souls undercomplete control and who are endued with readiness and alacrity, may notdepend upon anything else for supporting their power. Gift of food to thebest of one’s power, endurance of heat and cold, firmness in virtue, anda regard and tenderness for all creatures,–these attributes can neverfind place in a person, without an innate desire being present in him ofseparating himself from the world. One should avoid falsehood in speech,and should do good without solicitation. One should never cast off virtuefrom lust, from wrath, or from malice. One should never joy immoderatelyat a good turn or grieve immoderately at a bad one. One should never feeldepressed when overtaken by poverty, nor when so overtaken abandon thepath of virtue. If at any time one doth what is wrong, he should never doits like again. One should always urge his soul to the doing of thatwhich he regardeth as beneficial. One should never return wrong forwrong, but should act honestly by those that have wronged him. Thatwretched man who desireth to do what is sinful, slayeth himself. By doingwhat is sinful, one only imitates them that are wicked and sinful,Disbelieving in virtue they that mock the good and the pure saying,’There is no virtue’ undoubtedly meet with destruction. A sinful manswelleth up like a leather bag puffed up with wind. The thoughts of thesewretches filled with pride and folly are feeble and unprofitable. It isthe heart, the inner soul, that discovereth the fool like the sun thatdiscovereth forms during the day. The food cannot always shine in theworld by means of self-praise. The learned man, however, even if he bedestitute of beauty, displayeth his lustre by refraining from speakingill of others and well of himself. No example, however, can be met with,in this world, of a person shining brilliantly on account of attributesto be found in him in their reputed measure. If one repenteth of a wrongdone by him, that repentance washeth off his sin. The resolution of neverdoing it again saveth him from future sin, even as, O thou best ofBrahmanas, he may save himself from sin by any of those expiationsobtained in the scriptures. Even this, O regenerate one, is the srutithat may be seen in respect of virtue. He that having before beenvirtuous, committeth a sin, or committeth it unknowingly may destroy thatsin. For virtue, O Brahmana, driveth off the sin that men commit fromignorance. A man, after having committed a sin, should cease to regardhimself any longer as a man. No man can conceal his sins. The gods beholdwhat one does, also the Being that is within every one. He that withpiety and without detraction hideth the faults of the honest and the wiselike holes in his own attire, surely seeketh his salvation. If a manseeketh redemption after having committed a sin, without doubt he ispurged of all his sins and looketh pure and resplendent like the moonemerged from the clouds. A man that seeketh redemption is washed of allhis sins, even as the sun, upon rising, dispelleth all darkness. O bestof Brahmanas, it is temptation that constitutes the basis of sin. Menthat are ignorant commit sin, yielding to temptation alone. Sinful mengenerally cover themselves with a virtuous exterior, like wells whosemouths are covered by long grass. Outwardly they seem to possessself-control and holiness and indulge in preaching virtuous texts which,in their mouth are of little meaning. Indeed, everything may be noticedin them except conduct that is truly virtuous!’

“Markandeya continued, ‘At these words, O best of men, of the fowler,that Brahmana endued with great wisdom, then asked the fowler, saying,’How shall I know what is virtuous conduct? Blessed be thou, I desire tohear this, O thou foremost of virtuous men, from thee. Therefore, O thouof exalted soul, tell me all about it truly.’ Hearing these words, thefowler replied, saying, ‘O best of Brahmanas, Sacrifices, Gift,Asceticism, the Vedas, and Truth–these five holy things are ever presentin conduct that is called virtuous. Having subjugated lust and wrathpride avarice, and crookedness, they that take pleasure in virtue becauseit is virtue, are regarded as really virtuous and worthy of theapprobation of persons that are virtuous. These persons who are devotedto sacrifices; and study of the Vedas have no independent behaviour. Theyfollow only the practices of the honest and the good. This indeed, is thesecond attribute of the virtuous. Waiting upon superiors, Truth, Freedomfrom anger, and Gift, these four, O Brahmana, are inseparably connectedwith behaviour that is virtuous. For the reputation that a personacquires by setting his heart on virtuous behaviour and adhering to itrigidly is incapable of acquisition except by practising the four virtuesnamed above. The essence of the Vedas is Truth: the essence of Truth isself-control, and the essence of self-control is abstention from thepleasures of the world. These all are to be noticed in behaviour that isvirtuous. They that follow those deluded fools that mock the forms offaith prevailing among men, are dragged into destruction for walking insuch a sinful path. They, however, that are virtuous and engaged in theobservance of vows, who are devoted to the srutis and the virtue ofabstention from the pleasure of the world, they in fact who tread invirtue’s path and follow the true religion, they that are obedient to themandates of their preceptors, and who reflect upon the sense of thescriptures with patience and carefulness,–is these that are said to bepossessed of behaviour that is virtuous; it is these, O Brahmana, thatare said to properly guide their higher intelligence. Forsaking thosethat are atheists, those that transgress virtue’s limits, those that areof wicked souls, those that live in sinfulness, betake thyself toknowledge reverencing those that are virtuous. Lust and temptation areeven like sharks in the river of life; the waters are the five senses. Dothou cross over to the other side of this river in the boat of patienceand resignation, avoiding the shoals of corporeal existence (repeatedbirths in this world). The supreme virtue consisting in the exercise ofthe intelligent principle and abstraction, when gradually super-added tovirtuous conduct, becomes beautiful like dye on white fabrics.Truthfulness and abstention from doing injury to any one, are virtueshighly beneficial to all creatures. Of these, that latter is a cardinalvirtue, and is based on truth. Our mental faculties have their properplay when their foundation is laid in truth, and in the exercise ofvirtue truth is of the highest value. Purity of conduct is thecharacteristic of all good men. Those that are distinguished for holyliving are good and virtuous. All creatures follow the principles ofconduct which are innate in their nature. The sinful being who has nocontrol over self acquire lust, anger and other vices. It is theimmemorial rule that virtuous actions are those that are founded onjustice, and it is also ordained by holy men that all iniquitous conductis sin. Those who are not swayed by anger, pride, haughtiness and envy,and those who are quiet and straight-forward, are men of virtuousconduct. Those who are diligent in performing the rites enjoined in thethree Vedas, who are wise, and of pure and virtuous conduct, who exerciseself-restraint and are full of attention to their superior, are men ofvirtuous conduct. The actions and conduct of such men of great power, arevery difficult of attainment. They are sanctified by the purification oftheir own actions, and consequently sin in them dies out of itself. Thisvirtue of good conduct is wonderful, ancient, immutable and eternal; andwise men observing this virtue with holiness, attain to heaven. These menwho believe in the existence of the Deity, who are free from false pride,and versed in holy writ, and who respect regenerate (twice-born) men, goto heaven. Among holy men, virtue is differentiated in three ways–thatgreat virtue which is inculcated in the Vedas, the other which isinculcated in the dharmashastras (the minor scriptures), and virtuousconduct. And virtuous conduct is indicated by acquisition of knowledge,pilgrimage to sacred places, truthfulness, forbearance, purity andstraight-forwardness. Virtuous men are always kind to all creatures, andwell-disposed towards regenerate men. They abstain from doing injury toany creature, and are never rude in speech. Those good men who know wellthe consequences of the fruition of their good and evil deeds, arecommended by virtuous men. Those who are just and good-natured, andendowed with virtue, who wish well of all creatures, who are steadfast inthe path of virtue, and have conquered heaven, who are charitable,unselfish and of unblemished character, who succour the afflicted, andare learned and respected by all, who practise austerities, and are kindto all creatures, are commended as such by the virtuous. Those who arecharitably disposed attain prosperity in this world, as also the regionsof bliss (hereafter). The virtuous man when solicited for assistance bygood men bestow alms on them by straining to the utmost, even to thedeprivation of the comforts of his wife and servants. Good men having aneye to their own welfare, as also virtue and the ways of the world, actin this way and thereby grow in virtue through endless ages. Good personspossessing the virtues of truthfulness, abstention from doing injury toany one, rectitude, abstention from evil towards any one, want ofhaughtiness, modesty, resignation, self-restraint, absence of passion,wisdom, patience, and kindness towards all creatures, and freedom frommalice and lust, are the witnesses of the world. These three are said toconstitute the perfect way of the virtuous, viz., a man must not do wrongto any body, he must bestow alms, and must always be truthful. Thosehigh-souled good men of virtuous conduct, and settled convictions, whoare kind to all and are full of compassion, depart with contentment fromthis world to the perfect way of virtue. Freedom from malice,forbearance, peace of mind, contentment, pleasant speech, renunciation ofdesire and anger, virtuous conduct and actions regulated according to theordinances of holy writ, constitute the perfect way of the virtuous. Andthose who are constant in virtue follow these rules of virtuous conduct,and having reached the pinnacle of knowledge, and discriminating betweenthe various phases of human conduct, which are either very virtuous orthe reverse, they escape from the great danger. Thus, O great Brahmana,having introduced the subject of virtuous conduct, have I described tothee all this, according to my own knowledge and to what I have heard onthe subject.”