Chapter 288
“Yudhishthira said, ‘Tell me, O grandsire, what is beneficial for onethat is unconversant with the truths of the scriptures, that is always indoubt, and that abstains from self-restraint and the other practiceshaving for their object the knowledge of the Soul.’
“Bhishma said, ‘Worshipping the preceptor, always waiting reverentiallyon those that are aged, and listening to the scriptures (when recited byup competent Brahmanas),–these are said to be of supreme benefit (to aperson like the one thou hast described). In this connection also iscited the old narrative of the discourse between Galava and the celestialRishi Narada. Once on a time Galava, desirous of obtaining what was forhis benefit, addressed Narada freed from error and fatigue, learned inthe scriptures, gratified with knowledge, a thorough master of hissenses, and with soul devoted to Yoga, and said, ‘Those virtues, O Muni,by the possession of which a person becomes respected in the world, Isee, dwell permanently in thee. Thou art freed from error and, as such,it behoveth thee to remove the doubts that fill the minds of men likeourselves that are subject to error and that are unacquainted with thetruths of the world. We do not know what we should do, for thedeclarations of the scriptures generate an inclination for (theacquisition of) Knowledge simultaneously with the inclination for acts.It behoveth thee to discourse to us on these subjects.[1460] Oillustrious one, the different asramas approve different courses ofconduct.–_This_ is beneficial,–_This_ (other) is beneficial–thescriptures exhort us often in this wise.[1461] Beholding the followers ofthe four asramas, who are thus exhorted by the scriptures and who fullyapprove of what the scriptures have laid down for them, thus travellingin diverse courses, and seeing that ourselves also are equally contentwith our own scriptures, we fail to understand what is truly beneficial.If the scriptures were all uniform, then what is truly beneficial wouldhave become manifest. In consequence, however, of the scriptures beingmultifarious, that which is truly beneficial becomes invested withmystery. For these reasons, that which is truly beneficial seems to me tobe involved in confusion. Do thou then, O illustrious one, discourse tome on the subject. I have approached thee (for this), O, instruct me!’
“Narada said, ‘The Asramas are four in number, O child! All of them servethe purposes for which they have been designed; and the duties theypreach differ from one another. Ascertaining them first fromwell-qualified preceptors, reflect upon them, O Galava![1462] Behold, theannouncements of the merits of those Asramas are varied in respect oftheir form, divergent in respect of their matter, and contradictory inrespect of the observances they embrace.[1463] Observed with grossvision, verily, all the Asramas refuse to clearly yield their true intent(which, of course, is knowledge of Self). Others, however, endued withsubtle sight, behold their highest end.[1464] That which is trulybeneficial, and about which there is no doubt, viz., good offices tofriends, and suppression of enemies, and the acquisition of the aggregateof three (viz., Religion, Profit, and Pleasure), has been declared by thewise to be supreme excellence.[1465] Abstention from sinful acts,constancy of righteous disposition, good behaviour towards those that aregood and pious,–these, without doubt, constitute excellence. Mildnesstowards all creatures, sincerity of behaviour, and the use of sweetwords,–these, without doubt, constitute excellence. An equitableapportionment of what one has among the deities, the Pitris, and guests,and adherence to servants,–these, without doubt, constitute excellence.Truthfulness of speech is excellent. The knowledge, however, of truth, isvery difficult of acquisition. I say that that is truth which isexceedingly beneficial to creatures.[1466] The renunciation of pride, thesuppression of heedlessness, contentment, living by one’s ownself,–these are said to constitute supreme excellence. The study of theVedas, and of their branches, according to the well-known rules, and allenquiries and pursuits having for their sake the acquisition ofknowledge,–these, without doubt, are excellent. One desirous ofachieving what is excellent should never enjoy sound and form and tasteand touch and scent, to excess and should not enjoy them for their sakealone. Wandering in the night, sleep during the day, indulgence inidleness, roguery, arrogance, excessive indulgence and total abstentionfrom all indulgence in objects of the senses, should be relinquished byone desirous of achieving what is excellent.[1467] One should not seekself-elevation by depreciating others. Indeed, one should, by one’smerits alone, seek distinction over persons that are distinguished butnever over those that are inferior. Men really destitute of merit andfilled with a sense of self-admiration depreciate men of real merit, byasserting their own virtues and affluence. Swelling with a sense of theirown importance, these men, when none interferes with them (for bringingthem to a right sense of what they are), regard themselves to be superiorto men of real distinction. One possessed of real wisdom and endued withreal merits, acquires great fame by abstaining from speaking ill ofothers and from indulging in self-praise. Flowers shed their pure andsweet fragrance without trumpeting forth their own excellence. Similarly,the effulgent Sun scatters his splendours in the firmament in perfectsilence. After the same manner those men blaze in the world withcelebrity who by the aid of their intelligence, cast off these andsimilar other faults and who do not proclaim their own virtues. The foolcan never shine in the world by bruiting about his own praise. The man,however, of real merit and learning obtains celebrity even if he beconcealed in a pit. Evil words, uttered with whatsoever vigour of voicedie out (in no time). Good words, uttered however softly, blaze forth inthe world. As the Sun shows his fiery form (in the gem calledSuryakanta), even so the multitude of words, of little sense, that foolsfilled with vanity utter, display only (the meanness of) their hearts.For these reasons, men seek the acquisition of wisdom of various kinds.It seems to me that of all acquisitions that of wisdom is the mostvaluable. One should not speak until one is asked; nor should one speakwhen one is asked improperly. Even if possessed of intelligence andknowledge, one should still sit in silence like an idiot (until one isasked to speak and asked in proper form). One should seek to dwell amonghonest men devoted to righteousness and liberality and the observance ofthe duties of their own order. One desirous of achieving what isexcellent should never dwell in a place where a confusion occurs in theduties of the several orders.[1468] A person may be seen to live whoabstains from all works (for earning the means of his living) and who iswell-content with whatever is got without exertion. By living amid therighteous, one succeeds in acquiring pure righteousness. After the samemanner, one by living amid the sinful, becomes stained with sin.[1469] Asthe touch of water or fire or the rays of the moon immediately conveysthe sensation of cold or heat, after the same manner the impressions ofvirtue and vice become productive of happiness or misery. They that areeaters of Vighasa eat without taking any notice of the flavours of theedibles placed before them. They, however, that eat carefullydiscriminating the flavours of the viands prepared for them, should beknown as persons still tied by the bonds of action.[1470] The righteousman should leave that place where a Brahmana discourses on duties untodisciples desirous of acquiring knowledge, as based on reasons, of theSoul, but who do not enquire after such knowledge with reverence.[1471]Who, however, will leave that spot where exists in its entirety thatbehaviour between disciples and preceptors which is consistent with whathas been laid down in the scriptures? What learned man desirous ofrespect being paid to himself will dwell in that place where people bruitabout the faults of the learned even when such have no foundation tostand upon?[1472] Who is there that will not leave that place, like agarment whose end has caught fire, where covetous men seek to break downthe barriers of virtue? One should remain and dwell in that place, amonggood men of righteous disposition, where persons endued with humility areengaged in fearlessly practising the duties of religion. There where menpractise the duties of religion for the sake of acquiring wealth andother temporal advantages, one should not dwell, for the people of thatplace are all to be regarded as sinful. One should fly away with allspeed from that place, as if from a room in which there is a snake, wherethe inhabitants, desirous of obtaining the means of life, are engaged inthe practice of sinful deeds. One desirous of what is beneficial should,from the beginning, relinquish that act in consequence of which onebecomes stretched, as it were, on a bed of thorn and in consequence ofwhich one becomes invested with the desires born of the deeds of pastlives.[1473] The righteous man should leave that kingdom where the kingand king’s officers exercise equal authority and where they are given tothe habit of eating before feeding their relatives (when the latter comeas guests).[1474] One should dwell in that country where Brahmanaspossessed of a knowledge of the scriptures are fed first: where they arealways devoted to the due observance of religious duties, and where theyare engaged in teaching disciples and officiating at the sacrifices ofothers. One should unhesitatingly dwell in that country where the soundsSwaha, Swadha, and Vashat are duly and continuously uttered.[1475] Oneshould leave that kingdom, like poisoned meat, where one sees Brahmanasobliged to betake themselves to unholy practices, being tortured by wantof the means of life. With a contented heart and deeming all his wishesas already gratified a righteous man should dwell in that country whoseinhabitants cheerfully give away before even they are solicited. Oneshould live and move about, among good men devoted to acts ofrighteousness, in that country where chastisement falleth upon those thatare wicked and where respect and good offices are the portion of thosethat are of subdued and cleansed souls. One should unhesitatingly dwellin that country whose king is devoted to virtue and which the king rulesvirtuously, casting off desires and possessed of prosperity, and wheresevere chastisement is dealt to those that visit self-controlled men withthe consequences of their wrath, those that act wickedly towards therighteous, those that are given to acts of violence, and those that arecovetous.[1476] Kings endued with such a disposition bring aboutprosperity to those that dwell in their kingdoms when prosperity is onthe point of leaving them.[1477] I have thus told thee, O son, in answerto thy enquiry, what is beneficial or excellent. No one can describe, inconsequence of its exceedingly high character, what is beneficial orexcellent for the Soul.[1478] Many and high will the excellences be,through the observance of the duties laid down for him, of the man whofor earning his livelihood during the time of his sojourn here conductshimself in the way indicated above and who devotes his soul to the goodof all creatures.'”[1479]
