An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s1.441
An Index to the Names in the Mahābhārata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s1.441
- Language
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c5.s1.441.1
After birth Jīva receives woe and death from the messengers of Yama; if imbued with unrighteousness, Jīva has to undergo rebirth as an animal, or as some other form, as declared in the Vedas and the scriptures and the histories (setihāse). In the regions of Yama there are the beings the abodes even of the deities, and also of Brahmaloka, but also such as are destined for hell. Different forms in which Jīva is born in consequence of different acts (e.g. killing, etc.). [The periods that the soul stays there are generally mentioned.] I heard all this in the midst of the surarṣis" (XIII, 111). Asked by Yudhiṣṭhira, Bṛhaspati explained by what acts people, having committed sin, attain to an auspicious end in this world and in heaven, especially recommending gifts of food (praised by D., R., P., and men), citing Rantideva (b) (XIII, 112). Asked by Yudhiṣṭhira, Bṛhaspati discoursed on the six doors of righteousness (abstention from injury, the observance of the Vedic ritual, meditation, restraining the senses, penances, and obedience to preceptors), saying that the man who practises the religion of universal compassion achieves the highest good, etc. Vaiśampāyana said: Then Bṛhaspati ascended to heaven. (XIII, 111-113 are called Saṃsāra-cakra) (XIII, 113).—§ 761: Vaiśampāyana said: After this Yudhiṣṭhira, addressing Bhīṣma (lying on his bed of arrows), said: R., D., and brahmans, led by the authority of the Vedas, praise the religion of compassion;
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but how does a man who has injured others in word, thought, and deed, succeed in freeing himself from misery? Bhīṣma recommended abstention from meat; meat, moreover, enslaves the mind by taste (XIII, 114). Yudhiṣṭhira (referring to § 749) wondered how, when abstention from injury is the highest religion, persons should make offeringa of meat in śrāddhas in honour of P. Bhīṣma referred to the innumerable discourses on this topic that had taken place between R., and strongly recommended abstention from honey and meat, referring to the seven R. (Saptarṣayaḥ), etc. (a), and quoting Manu, etc. (β); he who eats flesh of animals slain by others incurs the sin that attaches to the slaughter; he who purchases flesh slays living creatures through his wealth (the cater's demerit is, however, not so great as the slayer's); by eating flesh left from sacrifices [to D. and P.; v. especially Agastya] and of animals that have been slain for feeding brahmans, one incurs a small fault. In old time persons who wanted to attain to regions of merit hereafter, performed sacrifices with seeds. Especially in the month of Kārttika or in its bright fortnight one should abstain from [honey and] meat, which many ancient kings have done: Nabhāga, etc. (γ); those who abstain from flesh for months or fortnights continuously, have Brahmaloka reserved to them. (It is by truthfulness that Hariścandra roves through heaven like a second Candramas.) Also the kings Cṛenacitra, etc.
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(δ), did not eat flesh during the month of Kārttika, and, therefore, attained to Brahmaloka, adored by G. and surrounded by 1,000 beautiful damsels. The eaters of meat go to Hell; he who practises the religion of abstention from meat or teaches it to others will never have to go to Hell, even if he be exceedingly wicked in other respects* (XIII, 115). Asked by Yudhiṣṭhira what can be eaten, etc., Bhīṣma discoursed on what is flesh, and continued the preceding discourse, again mentioning Agastya; snakes, etc. (ε), never hurt him who is devoted to compassion; those who are covetous of meat are cooked in the hell called Kumbhīpāka; etymology of the word māṃsa (flesh) (XIII, 116).—§ 762: Asked by Yudhiṣṭhira what end those attain to who give up their lives in battle, though to give up life is difficult for men, whether they are in prosperity or adversity, Bhīṣma explained the old narrative of the conversation, in former times, between Vyāsa and a worm: Kiṭopākhyāna (δ) (XIII, 117-119).—§ 763: Asked by Yudhiṣṭhira about the relative superiority of knowledge, penances, and gifts, Bhīṣma told the old narrative of the conversation between Maitreya and Vyāsa: Maitreya-bhikṣā (δ) (XIII, 120-122).—