Mokshadharma Parva — Relatives, acts, riches and wisdom—which of them should be the refuge

Yudhishthira said When of these, O grandfather, viz., relatives, or acts or riches, or wisdom, should be the refuge of a person? Accosted by men, answer me this!

Bhishma said 'Wisdom is the refuge of creatures. Wisdom is considered as the greatest of acquisitions. Wisdom is the greatest happiness in the world. Wisdom is regarded by the good and virtuous as heaven.

It was through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost their prosperity, succeeded in gaining happiness, What is there that is superior to wisdom.

Regarding it is cited the old story of the conversation between Indra and Kashyapa. Listen to it,O Yudhishthira!

Once on a time a rich Vaishya, enjoying the highest state of prosperity and elated with his affluence, threw down, by rashly driving his car, a Rishi's son of rigid vows, named Kashyapa, given to penances.

Laid low on the ground, the young man, in great pain, yielded to his anger; and in despair resolved, saying, I shall renounce my life. A poor man has no necessity of life in this world!-While the Brahmana was lying in that condition, silent and agitated, shorn of energy and on the verge of death, Indra appeared there in the shape of a jackal and addressing him, said,-All (inferior) creatures seek to be born as men. Among men, again, the dignity of a Brahmana is much coveted.

You, O Kashyapa, are a human being! Amongst men you are again a Brahmana. Among Brahmanas, you are again well-read in the Vedas. Having acquired that which is difficult to get, you should not give up life from folly.

All sorts of earthly) acquisitions are fraught with pride. What the Shrutis hold about it is perfectly true. You appear as the embodiment. In forming such a resolution about renouncing your life, you act from cupidity.

Those who have hands become successful. I eagerly wish to be like those creatures who have hands.

We seek hands as eagerly as you seek riches. There is no acquisition more valuable than that of hands.

See, O Brahmana, I cannot get out this thorn that has entered my body, or crush these insects and worms that are biting and paining me greatly.

Those who have got two hands with ten fingers, can throw away or crush the worms that bite their limbs.

They can make shelters for themselves against rain, cold and heat. They can also enjoy excellent clothes for themselves, good food, comfortable beds, and excellent houses.

Living on this Earth, those who have hands enjoy kine and other animals and cause them to carry loads or draw their cars, and by the help of various means make those animals obey them.

Those living creatures that are without tongues, that are helpless, that have little strength, and that have no hands, suffer all kinds of misery. By good luck, O ascetic, you are not like them.

By good luck, you are not a jackal, nor a worm, nor a mouse, nor a snake, nor a frog, or nor any other wretched animal.

With this gain, you should O Kashyapa, be contented. How happy, again, should you feel yourself, as you think that amongst living creatures you are a superior Brahmana.

These worms are biting me. For want of hands I cannot drive them off. Look at this my miserable condition.

I do not renounce life because it is a very sinful act, and lest, indeed, I may have a more miserable birth.

This birth, to which I now belong, is rather tolerable. Miserable as it is, there are many more orders below it which miserable.

By birth certain classes of creatures become happier than other who suffer great miseries. But I never see that there is any order of being which can enjoy consummate happiness.

more come Having acquired riches men next wish for sovereignty. Having acquired riches men next wish for sovereignty. Having acquired sovereignty they next wish to be gods. Having acquired that status they then wish to be the king of the gods.

If you become affluent, you will never become a king, nor a god. If by any means you become a god, you will then wish for the kingship of the gods. In no state you will be contented.

Contentment does not from acquisition of objects of desire. Thirst is never satiated although there is sufficient water. The thirst for acquisition is only increased by each fresh acquisition like a fire with new fuels thrown into it.

You have grief for your associate. But joy, at the same time, lives in you. Both happiness and misery live in you. Why should you then yield to grief?

One should shut up, like birds in a cage, the very springs, viz., the understanding and the senses, of his desires and acts.

A second head, or a third hand, can never by cut. That which does not exist produces no fear,

One who has not experienced the enjoyment of a certain object, never feels a desire for that object. Desires originate from the actual experience of the pleasures that touch, or sight, or hearing gives.

You have no idea of the taste of the wine called Varuni or of the meat of the birds called Ladvaka. There is no drink and no so food sweeter than these.

You have no idea also, O Kashyapa, of every other superior kind of drink and edible that exists among men, for you have never tasted it.

Forsooth, therefore, a man to acquire happiness should vow not to taste, not to touch, and to see.

Creatures that have hands, forsooth, become strong and acquire riches. men are forced by men to become servants, and are repeatedly afflicted with death, imprisonment, and other punishments. Although such is their condition yet even they laugh and sport and become merry.

Although gifted with strength of arms, knowledge and great energy of mind, others again, follow censurable, sinful, and miserable callings.

They try to change such professions or better ones but then they are fettered by their pristine deeds and by the force of Destiny.

The vilest man of the Pukkasa or the Chandala orders never wishes to renounce his life. He is quiet satisfied with his birth. Mark the illusion in it.

Seeing those amongst your order that have no arms, or are struck with palsy, or suffering from other diseases, you can consider yourself as very happy and possessed of valuable properties amongst the members of your own order.

If this your regenerated body remains all right, and free from disease, and all your limbs remain perfect, you will incur reproach amongst men.

You should not, O Brahmana, renounce your life, even if any blame affects you which can be proved and which can you which can be proved and which lead your excommunication. Rise, and practise virtue. You should not throw away your life.

If, O twice-born one, you listen to me and confide in my words, you will acquire the highest reward of the religion laid down in the Vedas.

Engage, in Vedic studies, and properly maintain your consecrated hearth, and observe can to truth, and self-control, and charity. Never compare yourself boastfully with another.

They who, by studying the Vedas, become competent for celebrating sacrifices for themselves and others, need no. regret or fear any sort of evil.

They who are born under an auspicious constellation on an auspicious lunation and at an auspicious hour, try their best for performing sacrifices, practising charity, and procreating children, and wishing to pass their time cheerfully in those acts, at last acquire very great happiness.

They, on the other hand, who are born under evil slaves, inauspicious lunations and at evil hours, cannot perform sacrifices and get progeny and at last fall into the Asura order.

In my previous birth 1 had much useless learning. I always tried to find out reasons and had very little faith. I used to censure the Vedas. I was unacquainted with the fourfold objects of life, and was devoted to the science of reaping which is based upon ocular or tangible proofs.

I used to speak of reasons only. Indeed, in assemblies, I always spoke of reasons. I used to speak irreverently of the injunctions of the Shrutis and address Brahmanas haughtily.

I was an atheist a sceptic, and though really ignorant, proud of my learning. This birth of a jackal that I have got in this life is the outcome, twice-born one, of those sins of mine.

If even after hundreds of days and nights, a jackal that I am now, I can once again secure the birth of humanity, I shall then pass my life in contentment, caring for the true objects of existence, and engaged in sacrifices and gifts. I shall then know what should be known, and shun what should be shunned.

Thus addressed, the ascetic Kashyapa, rising up, said-0, you are surely endued with great knowledge, and intelligence. I really wonder at all this.

With eye whose vision was extended by knowledge, the Brahmana then saw that being who had addressed him as Indra the king on the gods and the lord of Shachi.

Kashyapa then adored that god having the best of horses to carry him. Receiving afterwards with the god's permission, the Bralunana returned to his house.