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.s1.448

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.s1.448

Language: English

c5.s1.448.1

every morning, and which was composed by Prajāpati at the end of his penances. Then he praised Çiva (δ) (XIII, 161-162).—§ 774: Vaiçampāyana said: After Kṛshṇa had said these words, Yudhishṭhira once more asked Bhīshma which of the two, perception (pratyaksham) or the scriptures (āgamaḥ), should be [regarded as] authoritative for arriving at a conclusion (kāraṇam bhavet). Bhīshma answered that to affirm that perception is the only authority (as some persons do) is foolish; that knowledge which is derived from reasoning can scarcely be said to be knowledge.—Asked by Yudhishṭhira as to [which of these four is most authoritative, viz.] perception (pratyaksham), inference (lokataḥ śiddhir, i.e. anumānam), the teaching of the scriptures (lokaç cāgamapūrvakaḥ), and the various kinds of good men's practice (çiṣṭācāro bahuvidhaḥ), he declared that as the might of unrighteous persons causes doubts to attach to perception, inference, and good conduct, good people who let themselves be led by the scriptures, and who are ever contented, should be resorted to for the solution of doubts.—As Yudhishṭhira remarked that, the veda, pratyaksha, and ācāra being all three pramāṇa (authority) [as to what is dharma, i.e. righteousness], the one dharma would become threefold, Bhīshma answered that dharma is really one, though capable of being viewed from three different points;

c5.s1.448.2

he should not engage in such [unfruitful] speculations, but simply follow his instructions like a blind man, knowing that righteousness consists in abstention from injury, truth, absence of wrath, and liberality, and that conduct towards the brahmans that has been observed by his sires and grandsires. The fool who would deny that to be authority that [has always been accepted as] authority, does not deserve to become an authority, for he creates [only] fright.—Asked by Yudhishṭhira, Bhīshma said that those who hate righteousness have their hearts overwhelmed with passion and darkness and go to hell; those who observe righteousness go to heaven. The brahmans, who are the eldest sons of Bráhman, represent righteousness, and, therefore, they are worshipped by the righteous as a ripe fruit by a hungry man.—Asked by Yudhishṭhira, Bhīshma indicated the acts that are characteristic of wicked and good men (curious enumeration): the good never talk while eating, and never go to sleep with wet hands; two times have been appointed by the deities for taking food, viz. morning and evening; in the meantime, one should not eat anything; when following this rule, one is said to observe a fast; one who never approaches his spouse at any other time save after her courses, is said to observe the vow of brahmacarya; amṛta, brahmans, and kine are regarded as equal; one does not incur any fault by eating the meat of animals slain in sacrifices with mantras from the Yajurveda;

c5.s1.448.3

the flesh of the backbone, or that of animals not slain in sacrifices, is as the flesh of one's own son; one should eat in privacy; well-cooked frumeaty, yāvaka (B. yavāgam), kṛsara (C. °ça°), and havis [should be used in] the Aṣṭakās of gods and P. and [in] worshipping the planets; one should not shave without calling down a blessing upon oneself; if one snoozes, he should be blessed ("çatam jīva," Nil.) by those present; having committed a sin, one should confess it in the presence of those that are good; they would then destroy it; one should achieve righteousness in private, not make a show of righteousness; those are traders in righteousness who draw profit from it; one should lay up for oneself a treasure in the world to come, consisting in gifts maḍu [here] to deserving persons (XIII, 163). Yudhishṭhira observed that the acquisition of wealth very often seems to be independent of exertion and Icaraṇa, etc.; Bhīshma said that when one, notwithstanding great exertion, fails to earn wealth, he should practise severe austerities, make gifts, abstain from cruelty, etc.; then happiness will be obtained [in the next life]; unless seeds be sown, no crops appear; even in the case of insects and ants, their acts [of this and past lives] and Nature are the cause of happiness and woe [i.e., the explanation of what seems unintelligible to Yudhishṭhira is to be sought for in the actions in past lives] (XIII, 164); to put faith in righteousness is the mark of wisdom;

c5.s1.448.4

Time [which is the supreme disposer of all things] can never make righteousness the cause of misery, and unrighteousness is incapable of touching righteousness, which is protected by time; righteousness is fraught with victory (XIII, 165).—§ 775: Vaiśampāyana said: Desirous of obtaining such goods as are destructive of sins, Yudhishṭhira questioned Bhīshma, who was lying on a bed of arrows. Yudhishṭhira said: What is beneficial for a person in this world? how can one be freed of all one's sins? Vaiśampāyana said: In this connection Bhīshma recited the names of the gods to Yudhishṭhira. Bhīshma said: These names of the gods and R., if recited morning, noon, and evening, become purifiers of sins; then one has never to become blind or deaf, etc., and never takes birth as an animal or in the mixed castes, nor goes to Hell; the names of the gods and R., etc., rivers, mountains, etc.; Brahmān, etc. (α); the Aps. (β); learned brahmans in the eastern region (γ), in the southern region (δ), in the western region (ε), in the north (ζ); the principal kings (η) (to be recited at sunset and sunrise) (XIII, 166).—§ 776: Janamejaya said: When Bhīshma was lying on a bed of arrows, and the Pāṇḍavas were sitting around him, my great-grandfather Yudhishṭhira heard these expositions of mysteries, etc.; what else did Yudhishṭhira do? Vaiśampāyana said: When Bhīshma became silent, all the kings became silent;

c5.s1.448.5

then Vyāsa, saying that Yudhishṭhira, etc., had now been restored to their own nature, asked Bhīshma to give Yudhishṭhira leave to return to the city, which he did, giving Yudhishṭhira some final exhortations, and friendly asking him to return when the hour came for his death. Then Yudhishṭhira with his relatives and followers set out for Hāstinapura, and entered the city with Dhṛtarāshṭra, Gāndhārī, R., the citizens, the inhabitants of the country, and his counsellors (XIII, 167).