अनुशासनिक पर्व — धर्म र अर्थ — परलोकमा सुख कसले दिन्छ; रुद्र र उमाको कथा

The Blessed and Holy One said Formerly a blessed and foremost of women, was created by Brahman, called Tilottama, by collecting beauty from every beautiful object in the universe.

One day, that lady of beautiful face, peerless in the universe for beauty of form, came to me, O goddess, for circumambulating me but, in sooth, moved by the desire of tempting me.

In whatever direction that lady of beautiful teeth turned, a new face to mine instantly appeared. All these faces of mine became handsome to look at.

Thus, on account of the desire of seeing her, I became fourfaced, through Yogapower. Thus I showed my high Yogapower in becoming fourfaced.

With that face of mine which is turned towards the east, I exercise the sovereignty of the universe. With that face of mine which is turned towards the north, I sport with you, O you of faultless features.

That face of mine which is turned towards the west is handsome and auspicious. With it I ordain the happiness of all creatures. That face cf mine which is turned towards the south is dreadful. With it I destroy all creatures.

I live as a Brahmacharin with matted locks on iny head, for doing good in all creatures. The bow Pinaka is always in my hand for accomplishing the work of the celestials.

Formerly, Indra, desirous of acquiring my prosperity, had hurled his thunderbolt at me. With that weapon my throat was scorched. Therefore I have become bluethroated.

Uma said When, O foremost of all creatures, there are so many excellent beautiful cars, why have you selected a bull for your vehicle?

Maheshvara said Formerly, the Grandfather Brahman created the celestial cow Surabhi giving profuse milk After her creation there sprang from her a large number of king all of which gave sufficient quantities of milk sweet as nectar.

Once on a time a quantity of froth fell from the mouth of one of her calves on my body. I was enraged at this and my anger scorched all the kine which there upon became diversified in colour.

I was then pacified by the Lord of all the worlds, viz., Brahman, conversant this bull both as a car for bearing me and as device on my banner.

Uma said You have many houses, in the celestial region, of various forms and possessed of every comfort and luxury. Why, O Holy One, do you live in the crematorium, abandoning all those delightful palaces.

The crematorium is full of the hair and bones (of the dead), abounds with vultures and jackals, and is covered with hundreds of funeral pyres.

Full of carrion and muddy with fat and blood, with entrails and bones scattered all over it, and always echoing with the howls of jackals, it is certainly an impure place.

Maheshvara said I always travel over the whole Earth in search after a sacred spot. I do not, however, see any spot that is more sacred than the crematorium.

Therefore, of all houses, the crematorium appears to me to be the best, shaded as it generally is by branches of the banian and adorned with torn garlands of flowers.

O you of sweet smiles, the multitudes of goblins that are my companions love to live in such spots. I do not like, O goddess, to live anywhere, without those goblins by my side.

Therefore, the crematorium is a sacred house to me. Indeed, O auspicious lady, it appears to me to be very Heaven. Highly sacred and endued with great merit, the crematorium is much praised by persons desirous of having holy abodes.

Uma said O Holy One, O lord of all creatures, O foremost of all observers of duties and religious rites, I have a great doubt, O holder of Pinaka, O giver of boons.

These ascetics, O powerful lords, have practised various kinds of austerities. In the world are seen ascetics wandering everywhere under various forms and clad in various kinds of dress.

For benefiting this large number of Rishis, as also myself, do you kindly remove, O chaister of all enemies, this doubt of mine.

What are the characteristics of Religion or Duty? How, indeed, do men unacquainted with the details of Religion or Duty succeed in observing them. O powerful lord, O you who are conversant with Religion, do you tell me this.

Narada said When the daughter of Himavat, put this question, the assemblage of Rishis there present, adored the goddess with words adorned with Richs and with hymns fraught with deep meaning.

Maheshvara said Abstention from injury, truthfulness of speech, mercy towards all beings, tranquillity of soul, and the making of gifts to the best of one's power, form the foremost duties of the householder.

Abstention from sexual union with the wife of other men, protection of the riches and the woman committed to his care, reluctance to appropriate what is not given to one, and avoidance of honey and meat, these are the five chief duties. Indeed, Religion or Duty had many branches all of which yield happy results. These are the duties which those embodied creatures who consider duty as superior, should observe and practise. These are the sources of merit.

Uma said O Holy One, I wish to ask you another question about with I entertain great doubts. You should answer it and remove my doubts. What are the meritorious duties of the four castes.

What are the duties of the Brahmana? What of the Kshatriya? What are the duties of the Vaishya? And what are the duties of the Shudra.

Maheshvara said O highly blessed lady, the question you have put, is a very proper one. Those persons who belong to the twice bom order, are considered as highly blessed, and are, indeed, gods on earth.

Forsooth, the observance of fasts, is always the duty of the Brahmana. When the Brahmana succeeds in properly observing all his duties, he becomes at one with Brahma.

The proper observance of the duties of Brahmacharya, O goddess, are his ritual. The observar ce of vows and the investiture with the sacred thread form his other duties. It is by these that he becomes truly twice born.

He becomes a Brahinana for adoring his preceptors and other elders as also the celestials. Indeed, that religion which has for its soul the study of the Vedas, is the source of all virtue. Even that is the religion which those embodied creatures who are given to virtue and duty, should observe and practise.

Uma said O Holy One, my doubts have not been removed. You should explain in detail what the duties are of the four respective castes of men.

Maheshvara said Listening to the mysteries of religion and duty, observance of the vows laid down in the Vedas, attention to the sacred fire, and accomplishment of the business of the preceptor, leading a mendicant life, always bearing the sacred thread, constant recitation of the Vedas, and rigid observance of the duties of a celebrate life, constitute the duties of the Brahmana.

After the student life is over, the Brahmana, at the behest of his preceptor, should leave his preceptor's abode for returning to his fathers' house. Upon his return he should duly marry a proper wife.

Another duty of the Brahmana consists of avoiding the food prepared by the Shudra. Walking along the path of virtue, always obscrving fasts and the practices of Brahmacharya form his other duties.

The householder should keep up his domestic fire for daily adoration. He should study the Vedas. He should pour libations in honour of the departed Manes and the celestials. He should keep his senses under proper restraint. He should eat what remains after serving gods and guests and all his dependants. He should be abstemious in food, truthful in words, and pure both in body and mind.

Attending to guests is another duty of the householder, as also the keeping up of the three sacrificial fires. The householder should also attend to the ordinary sacrifices called Ishti and should also dedicate animals to the deities according to the ordinances.

Indeed, the celebration of sacrifices is his greatest duty as also a complete abstention from injury to all creatures. Never to eat before serving the celestials and guests and dependants is another duty of the householder. The food that remains after serving gods and guests and the dependants is called Vighasa. The householder should eat Vighasa.

Indeed, to eat after the members of his family including servants and other dependants, is considered as one of the especial duties of the twiceborn householder, who should, besides, be conversant with the Vedas.

The conduct of husband and wife, in the case of the householder, should be equal. He should every day make offerings of flowers and other articles to those celestials who preside over domesticity.

The householder should see that his house is every day properly rubbed with (cowdung and water). He should also observe fasts every day. Wellcleaned and wellrubbed, his house should also be every day fumigated with the smoke of clarified butter poured on his sacred fire in honour of the celestials and the departed Manes.

Even these are the duties of a twice born householder. Those duties really upholds the world. Those duties always and eternally emanate from those pious persons among the Brahmanas who live like householders.

Do you listen to me with rapt attention, O goddess, for I shall now tell you what the dutics are of the Kshatriya and about which you have asked me.

From the beginning it has been said that the duty of the Kshatriya is to protect all creatures. The king gets a fixed share of the merits acquired by his subjects. By that means the king becomes gifted with righteousness.

The king who rules and protects his subjects piously, acquires, by virtue of the protection he offers to others, many regions of happiness in the next world.

The other duties of a Kshatriya consist of self-control and Vedic study, the pouring of libations on the sacred fire, the making of gifts, study, the bearing of the sacred thread, sacrifices, the performance of religious rites, the support of servants and dependants, and perseverance in acts that have been undertaken.

Another duty of his is to give punishments proportionate to the offences committed. It is also his duty to celebrate sacrifices and other religious rites according to the ordinances laid down in the Vedas. Properly judging the disputes of litigants before him, and truthfulness of speech, and interference for helping the distressed, are the other duties by doing which the king acquires great glory both in this world and in the next. He should also sacrifice his life on the field of battle, having shown great prowess on behalf of kine and Brahmanas.

Such a king acquires in the celestial region। such regions of happiness as are capable of being acquired by the performance of Horsesacrifices.

The duties of the Vaishya always are the keep of cattle and agriculture, the pouring of libations on the sacred fire, the making of gifts, and study.

Trade, walking in the path of virtue, hospitality, peacefulness, self-control, welcoming of Brahmanas, and renouncing things are the other eternal duties of the Vaishya.

The Vaishya, engaged in trade and walking in the path of virtue, should never sell sesame and perfumery and juices or liquid substances. He should perform the duties of hospitality towards all.

He is at liberty to pursue virtue and profit and pleasure according to his means and asmuch as is judicious for him. The service of the three twice born classes forins the high duty of the Shudra.

That Shudra who is truthful in speech and who has controlled his senses, is considered as having acquired meritorious penances. Indeed, the Shudra, who having got a guest, performs the duties of hospitality towards him, is considered as acquiring the merit of great penances.

That intelligent Shudra whose wonduct is virtuous and who adores the deities and Brahmanas, gets desirable rewards of virtue.

O beautiful lady, I have thus recited to you what are the duties of the four castes. Indeed,O blessed lady, I have told you what are their respective duties. What else do you wish to hear?

Uma said You have recited to me what are the respective duties of the four castes, auspicious and beneficial for them. Do you now tell me, O Holy One, what are the common duties of the all castes.

Maheshvara said The foremost of all beings in the universe, viz., the Creator Brahmana, always seeking righteous accomplishinents, created the Brahinanas for rescuing all the worlds. Among all created beings they are gods on Earth.

I shall at the beginning tell you what are the religious acts which they should do and what are the rewards which they acquire through them. The religion of the Brahmanas is the foremost of all religions.

For the sake of the virtue, three religions were created by the self-create. Whenever the world is created, those Religions are created by the Grand-father. Do you listen.

These are the three eternal Religions. The Religion prescribed in the Vedas is the greatest; that of the Smritis is the next in the order of importance; the Third in importance is that which is based upon the practices of the virtuous.

The Brahmana, endued with learning, should have the three Vedas. He should never make the study of the Vedas. He should devoie himself to the three well known deeds (of making gifts, studying the Vedas, and performing sacrifices). He should be above the three (viz., lust, anger and cupidity). He should be the friend of all creatures. A person who possesses these qualities is called a Brahmana.

The lord of the universe declared these six deeds for the observance of Brahmanas. Listen to those eternal duties.

The celebration of sacrifices, officiating at the sacrifices of others, the making of gifts, the acceptance of gifts, teaching and study, are the six deeds by doing which a Brahmana acquires religious merit.

Indeed, the daily study of the Vedas is a duty. Sacrifice is (another) eternal duty. The making of gifts according to his power and the ordinance, is, in his case, much praised.

Tranquillity of mind is a great duty that is in vogue among the righteous. Householders of pure mind are capable of acquiring very great merit.

Indeed, he who purifies his soul by the performance of the five sacrifices, who is truthful in speech, who is shorn of malice, who makes gifts, who treats with hospitality and honour all regenerate guests, who lives in wellcleaned houses, who is shorn of pride, who is always sincere in his dealings, who uses sweet and assuring words towards others, who takes a pleasure in serving guests and others arrived at his house, and who eats the food that remains after the requirements have been satisfied of all the members of his family and dependants, acquires great merit.

That man who offers water to his guests for washing their feet and hands, who presents and Arghya for honouring him, who duly gives seats, and beds, and lamps for lightning the darkness, and shelter to those who come to his house, is considered, as highly righteous.

That householder who rises at dawn and washes his mouth and face and gives food to his guests, and having honoured them duly dismisses them from his house and follows them for a little distance, wins eternal merit.

Hospitality towards all, and the pursuit of the threefold objects are the duties of the householder. The duties of the Shudra consist in the pursuit of the three fold objects.

The Religion laid down for the householder has action for its chief characteristic. Auspicious, and beneficial to all creatures, I shall explain it to you.

The householder should always make gifts according to his power. He should also perform sacrifices frequently. Indeed, he who wishes to secure his own good, should always achieve meritorious acts.

The householder should acquire riches by fair means, The riches thus acquired should be carefully divided into three parts, keeping the requirements of virtue in view.

With one of those portions he should accomplish all acts of virtue. With another he should seek to satisfy his carvings for pleasure. The third portion he should lay out for increasing.

The Religion of Renunciation is different. It exists for liberation. I shall tell you the conduct that constitutes it. Listen to me in full, O goddess.

One of the duties inculcated by that Religion is Mercy towards all creatures. The man who follows it should not live in one place for more than a day. For acquiring Liberation, the followers of this Religion free themselves from the fetters of hope (or desire).

They have no attachment to habitation, to the Kamandalu they bear for the keep of water, to the clothes that cover their loins, or the scat whereupon they rest, or the triple stick they bear in their hands, or the bed they sleep on, or the fire they want, or the chamber in which it lies.

A follower of this Religion fixes his heart upon the working of his soul. His mind is devoted to Supreme Brahma. He is filled with the idea of attaining to Brahman. He is always devoted to Yoga and the Sankhya philosophy.

He seeks for no other shelter than the foot of a tree, He lives in vacant houses of men. He sleeps on the banks of rivers. He takes a pleasure in living by such banks.

He is freed from every attachment, and from every bond of affection. He merges the existence of his own soul into the Supreme Soul.

Standing like a stake of wood, and abstaining from all food, he does only such deeds as point to Liberation. Or, he may wander about, devoted to Yoga. These are the eternal duties of a follower of the Religion of Renunciation

He lives aloof from men. He is freed from all attachments. He never lives in the same place for more than a day. Freed from all fetters, he roves over the world. Freed from all ties, he never sleeps on even the same riverbank for more than a day.

This is the Religion of persons conversant with Liberation, as declared in the Vedas. This is the righteous path that is trodden by this virtuous, He who follows in this path, leaves no vestige behind.

Bhikshus (mendicants) are of four kinds. They are Kutichakas, Bahudakas, Hansas, and Paramahansas. The second is superior to the first, the third to the second, and the fourth to the third.

There is nothing superior to the Paramahansa; nor is there anything inferior to it or equal to it or superior to it. It is a condition shorn sorrow and happiness; auspicious and freed from decrepitude and death, and without any change.

Uma said You have described the Religion of the householders, that of Liberation, and that which is based upon the observances of the pious. These paths are noble and highly beneficial to the world of living creatures.

you who are conversant with every religion, I wish to hear what the high Religion is of the Rishis. I always have a liking for those who live in hermitage.

The perfume that comes out of the smoke of the libations of clarified butter poured on the sacred fire, seems to pervade all the hermitages and make them delightful. Seeing this, O great god, my heart becomes always filled with joy.

O powerful god, I have doubts about the Religion of the Ascetics. You are conversant with the details of all religions. Do you enlighten me, O god of gods, in detail about this subject truly about which I have asked you, O great god.

The Blessed and Holy One said Yes, I shall recite to you the high and excellent Religion of the Ascetic. By following the dictates of that Religion, O auspicious lady, the Ascetics acquire success through the severe penances they practise.

O highly blessed one, do you hear, from the beginning, what are the duties of those pious Rishis who know every duty and who are known by the name of Phenapas.

The Grandfather Brahman drank some nectar. That water had flowed in the celestial। region from a great sacrifice.

The froth of that water is highly sacred and it partook of His own nature. Those Rishis who live upon the measure of froth that thus came out are called. Phenapas (Frotheaters). This is the conduct of those pure Rishis, O lady having penances for wealth! Listen now to me as I explain to you who the Valakhilyas arc.

The Valakhilyas are ascetics who have acquired success by their penances. They live in the solar disc. Living like birds, those Rishis, conversant with every duty of righteousness, live according to the Uncha mode.

Their dress consists of deerskins or barks of trees. Freed from pairs of opposites, the Valakhilyas, having penances for wealth, walk in this track of virtue. They are as big as a digit of the thumb. Divided into classes, each class lives in the practice of its duties. They wish only to practise penances. The merits they acquire by their righteous conduct are very great.

They are considered as having acquired an equality with the gods and exist for the fulfilment of the purposes of the gods. Having dissipated all their sins by severe penances, they shine in effulgence, lighting up all the points of the compass.

Others, called Chakracharas, are gifted with cleansed souls and devoted to the practice of mercy, Righteous in their conduct and possessed of great purity, they live in the region of Soma.

Thus living near enough to the region of the departed manes, they duly live by drinking the rays of Soma. There are others called Samprakshalas and Ashmakuttas and Dantolukhalas.

These live near the Somadrinking celestials and others that drink flames of fire. With their wedded wives and with passions under complete restraint, they too live upon the rays of Soma.

They pour libations of clarified butter on the sacred fire, and worship the departed Manes under proper forms. They also celebrate the wellknown sacrifices. This is said to form their religion.

This religion of the Rishis, O goddess, is always observed by those who are houseless and who are free to go through every region including that of the celestials. There are, again, other classes about whom, I shall speak now. Do you listen.

It is necessary that they who observe the different religions of the Rishis, should control their passions and know the Soul. Indeed, in my opinion, lust and anger should be completely controlled.

With corn (wealth) acquired by the Uncha mode, they should perform the following duties, viz., the pouring of libations on the sacred fire, occupying a fixed seat employing oneself during the time in the sacrifice called Dharmaratri, performance of the SomaSacrifice, acquisition of especial knowledge, the giving of sacrificial presents, which forms the fifth, the daily performance of sacrifices, devotion to the worship of the ancestors and the deities, hospitality towards all.

Abstention from all luxurious dishes prepared from cow's milk, taking a pleasure in tranquility of heart, lying on naked rocks or the earth, devotion to Yoga, eating potherbs and leaves of trees, and living upon fruits and roots, and wind and water and moss, are some of practices of the Rishis by which they acquire the end that belongs to persons unsubjugated.

When the smoke has ceased to curl upwards from a house, when the husking machine has ceased to play, when the hearthfire has been put out, when all the inmates have taken their food, when dishes are no longer carried from room to room when mendicants have ceased to walk the streets, it is then that the man who is devoted to the Religion of Truth and tranquillity of soul, wishing to have a guest, should eat what remnant of food may still remain in the house. By acting thus, one becomes a practiser of the Religion of the Munis.

One should not be arrogant; nor proud; nor cheerless and discontented; nor wonder at anything. Indeed, one should treat his friends and enemies alike. Indeed, one who is the foremost of all persons conversant with duties should treat all creatures like friends.