The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,886 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
desisted and entered the sacrificial fire from desire of surveying the nether world, and wishing to avoid the sight of (other) defects in that sacrifice.[1289] The deer, then, with joined hands, once more begged of Satya (to be cut in pieces and poured into the sacrificial fire).  Satya, however, embraced him in friendship and dismissed him, saying, ’Go!’[1290] At this, the deer seemed to leave that place.  But after he had gone eight steps he returned, and said, ’Verily, do thou slay me.  Truly do I say, slain by thee I am sure to attain to a righteous end.  I give thee (spiritual) vision.  Behold the celestial Apsaras and the beautiful vehicles of the high-souled Gandharvas.’  Beholding (that sight) for a protracted space of time, with longing eyes, and seeing the deer (solicitous of sacrifice), and thinking that residence in heaven is attainable by only slaughter, he approved (of the counsels the deer had given).  It was Dharma himself who had become a deer that lived in those woods for many years. (Seeing the Brahmana tempted by the prospect he beheld), Dharma provided for his salvation and counselled him, saying, ’This (viz., slaughter of living creatures) is not conformable to the ordinances about Sacrifices.[1291] The penances, which had been of very large measure, of that Brahmana whose mind had entertained the desire of slaying the deer, diminished greatly in consequence of that thought itself.  The injuring of living creatures, therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma (having assumed his real form), himself assisted that Brahmana, by discharging the priestly office, to perform a sacrifice.  The Brahmana, after this, in consequence of his (renewed) penances, attained to that state of mind which was his spouse’s.[1293] Abstention from injury is that religion which is complete in respect of its rewards.  The religion, however, of cruelty is only thus far beneficial that it leads to heaven (which has a termination).  I have spoken to thee of that religion of Truth which, indeed, is the religion of those that are utterers of Brahma.’"[1294]


“Yudhishthira said, ’By what means doth a man become sinful, by what doth he achieve virtue, by what doth he attain to Renunciation, and by what doth he win Emancipation?’

“Bhishma said, ’Thou knowest all duties.  This question that thou askest is only for confirmation of thy conclusions.  Listen now to Emancipation, and Renunciation, and Sin, and Virtue to their very roots.  Perceiving any one of the five objects (viz., form, taste, scent, sound, and touch), desire runs after it at first.  Indeed, obtaining them within the purview of the senses, O chief of Bharata’s race, desire or aversion springs up.[1295] One, then, for the sake of that object (i.e., for acquisition of what is liked and avoidance of what is disliked) strives and begins acts that involve much labour.  One endeavours one’s best for repeatedly enjoying

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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