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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
of next life in all the three worlds.  Thus say the Vedas, and sages crowned with ascetic success, and the foremost of Rishis.  He in whom are the Richs, the Yajuses, the Samans, and the expletives necessary for completing the rhythm of the Samans according to the rules laid down in Vedic grammars, is, indeed, a Brahmana.[1239] Thou knowest, O adorable Brahmana, what the fruits are of Agnihotra, of the Soma-sacrifice, and of the other great sacrifices.  I say, for this reason, one should sacrifice and assist at other people’s sacrifices, without scruples of any kind.  One who performs such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains high rewards hereafter in the form of heavenly beatitude.  This is certain, viz., that they who do not perform sacrifices have neither this world nor the next.  They who are really conversant with the declarations of the Vedas regard both kinds of declarations (viz., those that incite to acts and those that preach abstention) as equally authoritative.’”

SECTION CCLXIX

“Kapila said, ’Beholding that all the fruits that are attainable by acts are terminable instead of being eternal, Yatis, by adopting self-restraint and tranquillity, attain to Brahma through the path of knowledge.  There is nothing in any of the worlds that can impede them (for by mere fiats of their will they crown all their wishes with success).  They are freed from the influence of all pairs of opposites.  They never bow down their heads to anything or any creature.  They are above all the bonds of want.  Wisdom is theirs.  Cleansed they are from every sin.  Pure and spotless they live and rove about (in great happiness).  They have, in their own understandings, arrived at settled conclusions in respect of all destructible objects and of a life of Renunciation (by comparing the two together).  Devoted to Brahma, already become like unto Brahma, they have taken refuge in Brahma.  Transcending grief, and freed from (the equality of) Rajas, theirs are acquisitions that are eternal.  When the high end that is these men’s is within reach of attainment, what need has one for practising the duties of the domestic mode of life?’[1240]

“Syumarasmi said, ’If, indeed, that be the highest object of acquisition, if that be truly the highest end (which is attained by practising Renunciation) then the importance of the domestic mode of life becomes manifest, because without the domestic mode no other mode of life ever becomes possible.  Indeed, as all living creatures are able to live in consequence of their dependence on their respective mothers, after the same manner the three other modes of life exist in consequence of their dependence upon the domestic mode.  The householder who leads the life of domesticity, performs sacrifices, and practises penances.  Whatever is done by anybody from desire of happiness has for its root the domestic mode of life.  All living

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