Anushasanika Parva — The authority of direct perception, inference, the science of the scriptures

Vaishampayana said After Krishna, the son of Devaki, had said these words, Yudhishthira once more asked Bhishma the son of Shantanu, saying, O you of great intelligence, O foremost of all persons, knowing duties, which, indeed of the two, direct perception and the scriptures, is to be considered as authority for coming to a conclusion?

Bhishma said I think there is no doubt in this. Listen to me, O you of great wisdom. I shall answer you. The question you have asked is indeed proper. It is easy to entertain doubt. But the solution of that doubt is difficult.

Numberless are the instances, about both direct perception and Shrutis in which doubts may originate. Certain persons, who take pleasure in the name of logicians, imagining themselves to be gifted with superior wisdom, affirm that direct perception is the only authority.

They assert that nothing, however true, exists which is not directly perceivable; or, at least, they doubt the existence of those objects. Such assertions however are absurd and they who make them are fools, whatever their pride of learning.

If, on the other hand, you entertain any doubt how the one indivisible Brahman could be the cause, I answer that one would understand it only after many years and with the help of Yoga practised assiduously.

Indeed, O Bharata, one who lives according to such means as present themselves, and one who is devoted, would be capable of understanding it. None else, truly, is competent for comprehending it.

When one gets to the very end of reasons, he attains to that excellent and all comprehending knowledge—that vast mass of effulgence, which illumines all the universe (called Brahma).

That knowledge, O king, which is derived from can hardly be said to be knowledge. Such knowledge should rejected. It should be understood, that it is not defined or comprehended by the word. It should, therefore, be rejected.

Yudhishthira said Tell me, O grandfather, which among these (four) is most authoritative, viz., direct reason be perception, Inference from observation, the science of scriptures, and various kinds of practices which distinguish the good.

Bhishma said While virtue is sought to be destroyed by wicked persons possessed of great power, it is capable of being protected for the time being by those who are good if they work with care and earnestness. Such protection, however, is of no use in the long run, for destruction does overtake virtue at the end.

Then, again, virtue often proves a mark for covering sin, like grass and straw covering the mouth of a deep pit and concealing it from the view. Hear, again, O Yudhishthira. On account of this, the practices of the good are interfered with and destroyed by the wicked.

Those persons who are evildoers, who discard the Shrutis, indeed, those wicked persons who are haters of virtue destroy that good conduct, hence, doubts attach to direct perception, Inference, and good conduct.

Those, therefore, among the good who are possessed of understanding purified by the scriptures and who are ever contented, are to be considered as the foremost. Let those who are anxious and deprived of tranquility of soul, approach these. Indeed, O Yudhishthira, do you seek them and ask them for the solutions of your doubts.

Disregarding both Pleasure and Profit which always follow cupidity and cherishing the condition that only virtues should be sought, do you, O Yudhishthira, wait upon and ask those persons.

The conduct of those persons never goes wrong or meets with destruction, as also their sacrifices and Vedic study and rites. Indeed, these three, viz., good conduct, mental purity, and the Vedas together form virtue.

Yudhishthira said O grandfather, my understanding is once more stupefied by doubt. I am on this side of the ocean, engaged in searching after the ineans of crossing it. I do not, however, see the other shore of the ocean.

If these three, viz., the Vedas, direct perception and behaviour (or mental purity) together form what is to be considered as authority, it can be alleged that there is difference between each. Virtue then becomes really of three kinds although it is one and indivisible.

Bhishma said Virtue is sometimes seen to be destroyed by a wicked man of great power. If you think, O king, that virtue should really be of three sorts. I answer that your conclusion is supported by reason.

The truth is that virtue is one and indivisible, although it is capable of being scen from three different points.

The paths, of those three, which form the foundation of virtue have each been laid down. Do you act according to the instructions laid down. You should never wrangle about virtue and then seek to have those doubts of yours removed.

O chief of the Bharatas, let no doubts like these ever take possession of your mind. Do you obey unhesitatingly what I say. Follow me like a blind man or like one who, having no sense himself, has to depend upon that of another.

Abstention from injury, truth, absence of anger (or forgiveness), and liberality or gifts, these four, O king do you practise, for these four form eternal virtue.

Do you also, O mightyarmed prince, follow that conduct towards the Brahmanas which is consistent with what has been observed towards them by your father and grandfather. These are the principal marks of virtue.

That foolish wight, who would destroy the weight of authority by denying that to be a standard which has always been accepted as such, would himself fail to become an authority among men. Such a man becomes the cause of much sorrow in the world.

Do you respect the Brahmanas and treat them with hospitality. Do you always serve them in this way. The universe rests on them. Do you understand them to be such.

Yudhishthira said Tell me, O grandfather, what the respective ends are of those who hate virtue and of those who worship and observe it.

Bhishma said Those men who hate virtue are said to have their hearts possessed by the qualities of passion and darkness. Such men have always to go to Hell.

Those men, on the other hand, O king, who always observe virtue, those men who are given to truth and sincerity, are called good. They always enjoy the pleasures or happiness of the celestial region.

On account of their waiting upon their preceptors with respect their hearts always turn towards virtue. Indeed they, who worship virtuc, attain to the region of the celestials.

Those individuals, whether men or celestials, who are shorn of cupidity and malice and who emaciate or afflict their bodies by the practice of austerities succeed, on account of the virtle which they thus acquire, to attain to great happiness.

The righteous always adore them with love and affection as a hungry man's stomach longs for ripe and sweet fruits.

Yudhishthira said What are the marks of the wicked, and what are those deeds which the good do? Explain to me this, O holy one, Indeed, tell me what characteristics are of the good and the wicked.

Bhishma said The wicked are evil in their practices, incapable of being governed by rules, and eviltongued. The good are, however, always good in their deeds. Indeed the acts these men do are considered as the characteristics of good deeds.

The good or the righteous, O king, never answer the two calls of nature on the public road, or in the midst of a cowpen or on a field of paddy.

After feeding the five they take their own food. They never talk while eating, and never go to sleep with wet hands.

Whenever they see any of the following, they go round them for showing them respect, viz., a burning fire, a bull, the image of a deity, a cowpen, a crossing place of four roads, and an old and virtuous Brahmana.

Themselves standing aside they give the way to those that are old, those that are afflicted with burdens, ladies, those that hold high appointments in the village or town administration, Brahmanas, kine, and kings.

The righteous or good man is he who protects his guests, servants and other dependants, his own relatives, and all those who seek his protection. Such a man always welcomes these with the usual polite enquiries.

As ordained by the deities human beings should take their food twice a day. viz., morning and evening. During the interval one should not eat anything. By following this rule about cating, one is said to observe a fast.

As the sacred fire waits for libations to be poured upon it when the hour for Homa arrives, so a woman, when her period is over, cxpects sexual union with her husband.

One, who never knows his wife at any other time except after the period of menses, is said lo observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and kine, these three are considered as equal.

Therefore one should adoren always Brahinanas and kines. One should never cause his guest to go without food whether he lives in his own country or in a foreign land.

After completing his study one should give the due present to his preceptor. When one sees his preceptor, he should receive him with respect and adoring him present him a seat.

By adoring his preceptor, one increases the period of his life as also his fame and prosperity. One should never censure the old, •nor send them on any business.

One should never be seated when any one that is old is standing. By acting thus one protects the duration of his life. One should never cast his eyes on a naked woman, nor a naked man. One should never indulge in sexual congress except in privacy, One should eat also without being seen by others. Preceptors are the foremost of shrines, the heart is the foremost of all sacred objects; knowledge is the foremost of all objects of search; and contentment is the foremost of all happiness. Morning and evening one should listen to the grave counsels of the aged.

One acquires wisdom by constantly waiting upon the aged. While reading the Vedas or employed in eating, one should use his right hand.

One should always keep his speech and mind under perfect control, as also his senses. With wellcooked frumenty, Yavaka, Krishara, and Havi (clarified butter), one should adore the departed manes and the celestials in the Shraddha called Ashtaka. The same should be used in adoring the Planets. One should not undergo a shave without calling down a blessing upon himself. if one sneezes, one should be blessed by those present. All, who are ill or suffer from diseases, should be blessed. The extension of their lives should be prayed for.

One should never address an eminent person familiarly. Under even the greatest difficulties one should never do this. To you such a person are degraded by such a manner of address.

Such a word can be used to those who are inferior, or equal, or to disciples. A sinful man always speaks of the sins he has committed.

Those men, who have deliberately committed sins, meet with destruction by trying to conceal them from the good. Indeed, the confirmed sinners try to conceal their sinful deeds from others.

Such persons think that their sins are seen neither by men nor the celestials. The sinful man, laden with his sins, takes birth in a miserable order of being.

The sins of such a man continually grow, even as the interest charged by an usurer daily multiplies itself. If having committed a sin, one seeks to have it covered by virtue, that sin becomes destroyed and leads to virtue instead of to other sins.

If a quantity of water be poured upon salt, the latter is immediately dissolved. So when expiation is performed, sin is dissipated.

For these reasons one should never conceal a sin. Concealed, it is sure to increase, Having committed a sin, one should confess it before the good. They would then destroy it forthwith.

If one does not enjoy in good time what he has stored with hope, the result is that the stored wealth passes into another man's hands after the death of him who has stored it.

The wise have said that the mind of every creature is the true test of virtue Hence, all creatures in this world have an innate tendency to achieve virtue.

One should achieve virtue alone singlehanded. Indeed, one should not proclaim himself virtuous and walk with the standard of virtue upraised for purposes of show. They are said to be traders in virtue who practice it for enjoying its fruits.

One should worship the celestials without giving way to sentiments of pride. Similarly, one should serve his preceptor without deceit. or One should make arrangements for securing to himself invaluable riches in the next world which consists in gifts made here to worthy; persons. One should make arrangements for securing to himself invaluable riches in the next world which consists in gifts made here to worthy; persons.