The sanskrit epics, p.900
The Sanskrit Epics, page 900
“Vaisampayana continued, ‘O conquerer of hostile towns, I have now told thee all relating to that wonderful incident which occurred in that great Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice. Millions of Rishis have ascended to Heaven with the aid of only their penances. Abstention from injury as regards all creatures, contentment, conduct, sincerity, penances, self-restraint, truthfulness, and gifts are each equal in point of merit to sacrifice.’”
SECTION XCI
“JANAMEJAYA SAID, ‘O puissant Rishi, kings are attached to sacrifices. The great Rishis are attached to penances. Learned Brahmanas are observant of tranquillity of mind, peacefulness of behaviour, and self-restraint. Hence it seems that nothing can be seen in this world which can compare with the fruits of sacrifices. Even this is my conviction. That conviction, again, seems to be undoubtedly correct. Innumerable kings, O best of regenerate persons, having worshipped the deities in sacrifices, earned high fame here and obtained Heaven hereafter. Endued with great energy, the puissant chief of the deities viz., Indra of a thousand eyes, obtained the sovereignty over the deities through the many sacrifices he performed with gifts in profusion and attained to the fruition of all his wishes. When king Yudhishthira, with Bhima and Arjuna by him, resembled the chief of the deities himself in prosperity and prowess, why then did that mongoose depreciate that great Horse-sacrifice of the high-souled monarch?’
“Vaisampayana said, ‘Do thou listen to me, O king, as I discourse to thee duly, O Bharata, on the excellent ordinances relating to sacrifice and the fruits also, O ruler of men, that sacrifice yields. Formerly, on one occasion Sakra performed a particular sacrifice. While the limbs of the sacrifice were spread out, the Ritwijas became busy in accomplishing the diverse rites ordained in the scriptures. The pourer of libations, possessed of every qualification, became engaged in pouring libations of clarified butter. The great Rishis were seated around. The deities were summoned one by one by contented Brahmanas of great learning uttering scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not fatigued with what they did, recited the Mantras of the Yajurveda in soft accents. The time came for slaughtering the animals. When the animals selected for sacrifice were seized, the great Rishis, O king, felt compassion for them. Beholding that the animals had all become cheerless, those Rishis, endued with wealth of penances, approached Sakra and said unto him, “This method of sacrifice is not auspicious. Desirous of acquiring great merit as thou art, this is verily an indication of thy unacquaintance with sacrifice. O Purandara, animals have not been ordained to be slaughtered in sacrifices. O puissant one, these preparations of thine are destructive of merit. This sacrifice is not consistent with righteousness. The destruction of creatures can never be said to be an act of righteousness. If thou wishest it, let thy priests perform thy sacrifice according to the Agama. By performing a sacrifice according to the (true import of the) scriptural ordinances, great will be the merit achieved by thee. O thou of a hundred eyes, do thou perform the sacrifice with seeds of grain that have been kept for three years. Even this, O Sakra, would be fraught with great righteousness and productive of fruits of high efficacy.” The deity of a hundred sacrifices, however, influenced by pride and overwhelmed by stupefaction, did not accept these words uttered by the Rishis. Then, O Bharata, a great dispute arose in that sacrifice of Sakra between the ascetics as to how sacrifices should be performed, that is, should they be performed with mobile creatures or with immobile objects. All of them were worn out with disputation. The Rishis then, those beholders of truth, having made an understanding with Sakra (about referring the matter to arbitration) asked king Vasu, “O highly blessed one, what is the Vedic declaration about sacrifices? Is it preferable to perform sacrifices with animals or with seeds and juices?” Hearing the question, king Vasu, without all judging of the strength or weakness of the arguments on the two sides, at once answered, saying, “Sacrifices may be performed with whichever of the two kinds of objects is ready.” Having answered the question thus, he had to enter the nether regions. Indeed the puissant ruler of the Chedis had to undergo that misery for having answered falsely. Therefore, when a doubt arises, no person, however wise, should singly decide the matter, unless he be the puissant and self-born Lord himself of creatures. Gifts made by a sinner with an impure understanding, even when they are very large, become lost. Such gifts go for nothing. By the gifts made by a person of unrighteous conduct, — one, that is, who is of sinful soul and who is a destroyer, just fame is never acquired either here or hereafter. That person of little intelligence who, from desire of acquiring merit, performs sacrifices with wealth acquired by unrighteous means, never succeeds in earning merit. That low wretch of sinful soul, who hypocritically assuming a garb of righteousness makes gifts unto Brahmanas, only creates the conviction in men about his own righteousness (without earning true merit). That Brahmana of uncontrolled conduct, who acquires wealth by sinful acts, ever overwhelmed by passion and stupefaction, attains at last to the goal of the sinful. Someone, overwhelmed by cupidity and stupefaction, becomes bent on strong wealth. He is seen to persecute all creatures, urged by a sinful and impure understanding. He who, having acquired wealth by such means, makes gifts or performs sacrifices therewith, never enjoys the fruits of those gifts or sacrifices in the other world in consequence of the wealth having been earned by unrighteous means. Men endued with wealth of penances, by giving away, to the best of their power, grains of corn picked up from the fields or roots or fruits or pot-herbs or water or leaves, acquire great merit and proceed to Heaven. Even such gifts, as also compassion to all creatures, and Brahmacharyya, truthfulness of speech and kindness, and fortitude, and forgiveness, constitute the eternal foundations of Righteousness which itself is eternal. We hear of Viswamitra and other kings of ancient times. Indeed, Viswamitra, and Asita, and king Janaka, and Kakshasena and Arshtisena, and king Sindhudwipa, — these and many other kings, endued with wealth of penances, having made gifts of articles acquired lawfully, have attained to high success. Those amongst Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to penances, O Bharata, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven.’”
SECTION XCII
“JANAMEJAYA SAID, ‘IF, O illustrious one, Heaven is the fruit of wealth acquired by lawful means, do thou discourse to me fully on it. Thou art well-conversant with the subject and therefore, it behoveth thee to explain it. O regenerate one, thou hast said unto me what the high fruit was that accrued unto that Brahmana, who lived according to the Unccha mode, through his gift of powdered barley. Without doubt, all thou hast said is true. In what way, however, was the attainment held certain of the highest end in all sacrifices? O foremost of regenerate persons, it behoveth thee to expound this to me in all its details.’
“Vaisampayana said, ‘In this connection is cited this old narrative, O chastiser of foes, of what occurred in former days in the great sacrifice of Agastya. In olden days, O king, Agastya of great energy, devoted to the good of all creatures, entered into a Diksha extending for twelve years.219 In that sacrifice of the high-souled Rishi many Hotris were engaged that resembled blazing fires in the splendour of their bodies. Among them were men that subsisted upon roots or fruits, or that used two pieces of stone only for husking their corn, or that were supported by only the rays (of the moon). Among them were also men who never took any food unless it was placed before them by others solicitous of feeding them, and those who never ate anything without having first served the deities, the Pitris, and guests, and those who never washed the food which they took. There were also Yatis and Bikshus among them, O king. All of them were men who had obtained a sight of the deity of Righteousness in his embodied form. They had subjugated wrath and acquired a complete mastery over all their senses. Living in the observance of self-restraint, they were freed from pride and the desire of injuring others. They were always observant of a pure conduct and were never obstructed (in the prosecution of their purposes) by their senses. Those great Rishis attended that sacrifice and accomplished its various rites. The illustrious Rishi (Agastya) acquired the food that was collected in that sacrifice and that came up to the required measure, by lawful means according to the best of his power. Numerous other ascetics at that time performed large sacrifices. As Agastya, however, was engaged in that sacrifice of his, the thousand-eyed Indra, O best of the Bharatas, ceased to pour rain (on the Earth). At the intervals, O king, of the sacrificial rites, this talk occurred among those Rishis of cleansed souls about the high-souled Agastya, viz., “This Agastya, engaged in sacrifice, is making gifts of food with heart purged of pride and vanity. The deity of the clouds, however, has ceased to pour rain. How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas, is great and extends for twelve years. The deity will not pour rain for these twelve years. Reflecting on this, it behoveth you to do some favour unto this Rishi of great intelligence, viz., Agastya of severe penances.” When these words were said, Agastya of great prowess, gratifying those ascetics by bending his head, said, “If Vasava does not pour rain for those twelve years, I shall then perform the mental sacrifice. Even this is the eternal ordinance. If Vasava does not pour rain for these twelve years, I shall then perform the Touch-sacrifice. Even this is the eternal sacrifice. If Vasava does not pour rain for these twelve years, I shall then, putting forth all my exertion, make arrangements for other sacrifices characterised by the observance of the most difficult and severe vows. This present sacrifice of mine, with seeds, has been arranged for by me with labour extending for many years.220 I shall, with seeds, accomplish much good. No impediment will arise. This my sacrifice is incapable of being baffled. It matters little whether the deity pours rains or no downpours happen. Indeed, if Indra does not, of his own will, show any regard for me, I shall, in that case, transform myself into Indra and keep all creatures alive. Every creature, on whatever food he has been nourished, will continue to be nourished on it as before. I can even repeatedly create a different order of things. Let gold and whatever else of wealth there is, come to this place today. Let all the wealth that occurs in the three worlds come here today of its own accord. Let all the tribes of celestial Apsaras, all the Gandharvas along with the Kinnaras, and Viswavasu, and others there are (of that order), approach this sacrifice of mine. Let all the wealth that exists among the Northern Kurus, come of their own accord to these sacrifices. Let Heaven, and all those who have Heaven for their home, and Dharma himself, come hither.” — After the ascetic had uttered these words, everything happened as he wished, in consequence of his penances, for Agastya was endued with a mind that resembled a blazing fire and was possessed of extraordinary energy. The Rishis who were there beheld the power of penances with rejoicing hearts. Filled with wonder they then said these words of grave import.’
“‘The Rishis said, “We have been highly gratified with the words thou hast uttered. We do not, however, wish that thy penances should suffer any diminution. Those sacrifices are approved by us which are performed by lawful means. Indeed, we desire duly those sacrifices which rest on lawful means.221 Earning our food by lawful means and observant of our respective duties, we shall seek to go through sacrificial initiations and the pouring of libations on the sacred fire and the other religious rites. We should adore the deities, practising Brahmacharyya by lawful means. Completing the period of Brahmacharyya we have come out of our abode, observing lawful methods. That understanding, which is freed from the desire of inflicting any kind of injury on others, is approved by us. Thou shouldst always, O puissant one, command such abstention from injury in all sacrifices. We shall then be highly gratified, O foremast of regenerate ones. After the completion of thy sacrifice, when dismissed by thee, we shall then, leaving this place, go away.” As they were saying these words, Purandara, the chief of the deities, endued with great energy, beholding the power of Agastya’s penances, poured rain. Indeed, O Janamejaya, till the completion of the sacrifice of that Rishi of immeasurable prowess, the deity of rain poured rain that met the wishes of men in respect of both quantity and time. Placing Vrihaspati before him, the chief of the deities came there, O royal sage, and gratified the Rishi Agastya. On the completion of that sacrifice, Agastya, filled with joy, worshipped those great Rishis duly and then dismissed them all.’
“Janamejaya said, ‘Who was that mongoose with a golden head, that said all those words in a human voice? Asked by me, do thou tell me this.’
“Vaisampayana said, ‘Thou didst not ask me before and, therefore, I did not tell thee. Hear as I tell thee who that mongoose was and why he could assume a human voice. In former times, the Rishi Jamadagni proposed to perform a Sraddha. His Homa cow came to him and the Rishi milked her himself. He then placed the milk in a vessel that was new, durable and pure. The deity Dharma, assuming the form of Anger, entered that vessel of milk. Indeed, Dharma was desirous of ascertaining what that foremost of Rishis would do when seeing some injury done to him. Having reflected thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was Anger, the ascetic was not at all enraged with him. Anger, then, assuming the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger, finding that he had been conquered by that foremost one of Bhrigu’s race, addressed him, saying, “O chief of Bhrigu’s race, I have been conquered by thee. There is a saying among men that the Bhrigus are very wrathful. I now find that that saying is false, since I have been subdued by thee. Thou art possessed of a mighty soul. Thou art endued with forgiveness. I stand here today, owning thy sway. I fear thy penances, O righteous one. Do thou, O puissant Rishi, show me favour.”
“‘Jamadagni said, “I have seen thee, O Anger, in thy embodied form. Go thou whithersoever thou likest, without any anxiety. Thou hast not done me any injury today. I have no grudge against thee. Those for whom I had kept this milk are the highly blessed Pitris. Present thyself before them and ascertain their intentions.” Thus addressed, penetrated with fear, Anger vanished from the sight of the Rishi. Through the curse of the Pitris he became a mongoose. He then began to gratify the Pitris in order to bring about an end of his curse. By them he was told these words, “By speaking disrespectfully of Dharma thou shalt attain to the end of thy curse.” Thus addressed by them he wandered over places where sacrifices were performed and over other sacred places, employed in censuring great sacrifices. It was he that came to the great sacrifice of king Yudhishthira. Dispraising the son of Dharma by a reference to the prastha of powdered barley, Anger became freed from his curse, for Yudhishthira (as Dharma’s son) was Dharma’s self. Even this is what occurred in the sacrifice of that high-souled king. Mongoose disappeared there in our very sight.’”222
The end of Aswamedha Parva
ENDNOTES.
1 Mahavahu occurs twice in this passage. One of the epithets is left out on the score of redundancy.
2 i.e., human sacrifice. From this it appears that the sacrifice of human beings was in vogue at the time.
3 King Marutta celebrated a sacrifice in the Himalayas, bestowing gold on Brahmanas. Not being able to carry the entire quantity, they had carried as much as they could, throwing away the remainder.
4 Digambara, i.e., in naked state.
5 Nityada always, left out on the ground of redundancy.
6 Bhutanam etc. is explained by Nilakantha as no swasya, and the vocative vibho is taken as Paramatman.
7 Agatagamam implies, as explained by the commentator, praptasastrarahasyam.
8 Nirakarasritena is explained by Nilakantha as Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance on Brahman by having recourse to Samadhi or a suspension of all functions of both body and mind (through Yoga) and arrival at that state which is one of perfect unconsciousness.
9 The dissolution here spoken of is the Mahapralaya and not the Khanda or Avantara Pralayas. Till then, the sage will look upon all beings, i.e., their repeated migrations.
10 The commentator explains that altogether seven questions are asked. The first is about the dissolution of the body. The second relates to the manner of re-acquiring a body. The third has reference to the manner in which rebirth may be avoided. The fourth relates to the causes that operate for giving a body to Jiva. By Prakriti is meant Nature or that Nescience which is the cause of body. The fifth relates to the Anyat or Param, viz., how final Emancipation or absorption into Brahman takes place. The sixth pertains to the manner in which the fruits of acts are enjoyed or endured. The seventh enquires after the way in which acts attach to Jiva even when devoid of a body.
11 Kala here means both the season of the year and the age of the person. Food that is beneficial in summer is not so in winter, or that which is beneficial in youth is otherwise at old age. All the texts that I have seen have viditwa and not aviditiwa which Telang takes in his version for the Sacred Books of the East. Kala is always interpreted by the commentators of Charaka as referring to either period of life or period of the year. This, as well as the following verses, relates to the laws of health as expounded by Charaka.
12 The faults are three, viz., Wind, Bile, and Phlegm. When existing in a state of harmony, they produce health. When one is excited or two, or all, indisposition sets in. They are called dosha or faults, because of their liability to be excited and produce disease. Telang, not suspecting that the whole passage is a reproduction of a passage in the ancient work edited by Charaka, misunderstands some expressions and wrongly renders doshan into ‘disorders.’
