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.
reality, one obtains the fruits of whatever among the four kinds of acts one does with the eye, the mind, the tongue, and muscles.[1503] As the fruit of his acts, O king, a person sometimes obtains happiness wholly, sometimes misery in the same way, and sometimes happiness and misery blended together.  Whether righteous or sinful, acts are never destroyed (except by enjoyment or endurance of their fruits).[1504] Sometimes, O child, the happiness due to good acts remains concealed and covered in such a way that it does not display itself in the case of the person who is sinking in life’s ocean till his sorrows disappear.  After sorrow has beep exhausted (by endurance), one begins to enjoy (the fruits of) one’s good acts.  And know, O king, that upon the exhaustion of the fruits of good acts, those of sinful acts begin to manifest themselves.  Self-restraint, forgiveness, patience, energy, contentment, truthfulness of speech, modesty, abstention from injury, freedom from the evil practices called vyasana, and cleverness,—­these are productive of happiness.  No creature is eternally subject to the fruits of his good or bad acts.  The man possessed of wisdom should always strive to collect and fix his mind.  One never has to enjoy or endure the good and bad acts of another.  Indeed, one enjoys and endures the fruits of only those acts that one does oneself.  The person that casts off both happiness and misery walks along a particular path (the path, viz., of knowledge).  Those men, however, O king, who suffer themselves to be attached to all worldly objects, tread along a path that is entirely different.  A person should rot himself do that act which, if done by another, would call down his censure.  Indeed, by doing an act that one censures in others, one incurs ridicule.  A Kshatriya bereft of courage, a Brahmana that takes every kind of food, a Vaisya unendued with exertion (in respect of agriculture and other moneymaking pursuits), a Sudra that is idle (and, therefore, averse to labour), a learned person without good behaviour, one of high birth but destitute of righteous conduct, a Brahmana fallen away from truth, a woman that is unchaste and wicked, a Yogin endued with attachments, one that cooks food for one’s own self, an ignorant person employed in making a discourse, a kingdom without a king and a king that cherishes no affection for his subjects and who is destitute of Yoga,—­these all, O king, are deserving of pity!’"[1505]


“Parasara said, ’That man who, having obtained this car, viz., his body endued with mind, goes on, curbing with the reins of-knowledge the steeds represented by the objects of the senses, should certainly be regarded as possessed of intelligence.  The homage (in the form of devotion to and concentrated meditation on the Supreme) by a person whose mind is dependent on itself and who has cast off the means of livelihood is worthy of high praise,—­that

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