Chapter 226

“Bhishma said, ‘In this connection is also cited the old narrative of thediscourse between him of a hundred sacrifices and the Asura Namuchi, OYudhishthira. When the Asura Namuchi, who was conversant with the birthand the death of all creatures, was sitting, divested of prosperity butuntroubled at heart like the vast ocean in perfect stillness, Purandaraaddressed him these: words, ‘Fallen off from thy place, bound with cords,brought under the sway of thy foes, and divested of prosperity, dostthou, O Namuchi, indulge in grief or passest thou thy days cheerfully?’

“Namuchi answered, ‘By indulging in such sorrow as cannot be warded offone only wastes one’s body and gladdens one’s foes. Then, again, no onecan lighten another’s sorrow by taking any portion of it upon oneself.For these reasons, O Sakra, I do not indulge in sorrow. All this thatthou seest hath one end.[849] Indulgence in sorrow destroys personalcomeliness, prosperity, life, and virtue itself, O chief of the deities!Without doubt, suppressing that sorrow which comes upon oneself and whichis born of an improper disposition of the mind, one possessed of trueknowledge should reflect in one’s mind of that which is productive of thehighest good and which dwells in the heart itself.[850] When one setsone’s mind upon what is for one’s highest good, without doubt, the resultthat takes place is that one’s objects are all accomplished.[851] Thereis One Ordainer, and no second. His control extends over the being thatlies within the womb. Controlled by the great Ordainer I go on as He setsme on, like water running along a downward path. Knowing what isexistence and what is emancipation, and understanding also that thelatter is superior to the former, I do not, however, strive for attainingto it. Doing acts that tend towards the direction of virtue and alsothose that tend towards the opposite direction, I go on as He sets me on.One gets those things that are ordained to be got. That which is tohappen actually happens. One has repeatedly to reside in such wombs inwhich one is placed by the Ordainer. One has no choice in the matter.That person is never stupefied, who when placed in any particularcondition, accepts it as that which he was ordained to be placed in. Menare affected by pleasure and pain that come by turns in course of Time.There is no personal agency (in the matter of pleasure or pain to anyone). In this lies sorrow, viz., that he that dislikes sorrow regardshimself as the actor.[852] Amongst Rishis, gods, great Asuras, personsfully conversant with the three Vedas, and ascetics in the forest, who isthere whom calamities do not approach? Those, however, that areconversant with the Soul and that which is not-Soul never fearcalamities. The person of wisdom, naturally standing immovable likeHimavat, never gives way to wrath; never suffers himself to be attachedto the objects of the senses; never languishes in sorrow or rejoices inhappiness. When overwhelmed with even great afflictions, such a personnever gives way to grief. That person is a very superior one whom evengreat success cannot gladden and even dire calamities cannot afflict, andwho bears pleasure and pain, and that which is between them both, with anunmoved heart. Into whatever condition a person may fall, he shouldsummon cheerfulness without yielding to sorrow. Indeed, even thus shouldone drive off from one’s self one’s swelling grief that is born in one’smind and that is (if not dispelled) sure to give pain. That assembly oflearned persons engaged in the discussion of duties based upon both theSrutis and the Smritis is not a good assembly,–indeed, that does notdeserve to be called by the name of assembly,–entering which a wickedman does not become penetrated with fear (born of his wicked deeds). Thatman is the foremost of his species who having dived into and enquiredafter righteousness succeeds in acting according to the conclusions towhich he arrives.[853] The acts of a wise man are not easilycomprehensible. He that is wise, is never Stupefied when afflictions comeupon him. Even if he falls away from his position like Gautama in his oldage, in consequence of the direct calamity, he does not suffer himself tobe stupefied.[854] By any of these, viz., mantras, strength, energy,wisdom, prowess, behaviour, conduct, or the affluence of wealth, can aperson acquire that which has not been ordained to be acquired by him?What sorrow then is there for the non-acquisition of that upon which onehas set one’s heart? Before I was born, they that have the matter intheir hands had ordained what I am to do and suffer. I am fulfilling whatwas thus ordained for me. What then can death do to me? One obtains onlythat which has been ordained to be obtained. One goes thither whither itwas ordained that one is to go. Those sorrows and joys are obtained thatare ordained to be obtained. That man who knowing this fully, does notsuffer himself to be stupefied, and who is contented under both happinessand sorrow, is regarded as the foremost of his species.'”