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This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
helpless Kshatriyas, expectant of fruit and religious merit, wait upon thee, placing all their hopes on thee.  By killing those hopes of theirs, to what regions shalt thou go, O king, especially when salvation is doubtful and creatures are dependent on actions?[55] Sinful as thou art, thou hast neither this world nor the other, since thou wishest to live, having cast off thy wedded wife?[56] Why, indeed, dost thou lead a life of wandering mendicancy, abstaining from all actions, after having abandoned garlands and perfumes and ornaments and robes of diverse kinds?  Having been, as it were, a large and sacred take unto all creatures, having been a mighty tree worthy of adoration and granting its shelter unto all, alas, how canst thou wait upon and worship others?  If even an elephant desists from all work, carnivorous creatures coming in packs and innumerable worms would eat it up.  What need be said of thyself that art so powerless?[57] How couldst thy heart be set on that mode of life which recommends an earthen pot, and a triple-headed stick, and which forces one to abandon his very clothes and which permits the acceptance of only a handful of barley after abandonment of everything?  If, again, thou sayest that kingdom and a handful of barley are the same to thee, then why dost thou abandon the former!  If, again, a handful of barley becomes an object of attachment with thee, then, thy original resolution (of abandoning everything) falls to the ground, If, again, thou canst act up to thy resolution of abandoning everything! then who am I to thee, who art thou to me, and what can be thy grace to me?[58] If thou beest inclined to grace, rule then this Earth!  They that are desirous of happiness but are very poor and indigent and abandoned by friends may adopt renunciation.  But he who imitates those men by abandoning palatial mansions and beds and vehicles and robes and ornaments, acts improperly, indeed.  One always accepts gifts made by others; another always makes gifts.  Thou knowest the difference between the two.  Who, indeed, of these two shouldst be regarded the superior?  If a gift be made to one who always accepts gifts, or to one that is possessed of pride, that gift becomes bootless like the clarified butter that is poured upon a forest-conflagration.[59] As a fire, O king, never dies till it has consumed all that has been thrown into it, even so a beggar can never be silenced tilt he receives a donative.  In this world, the food that is given by a charitable person is the sure support of the pious.  If, therefore, the king does not give (food) where will the pious that are desirous of salvation go?[60] They that have food (in their houses) are house-holders.  Mendicants are supported by them.  Life flows from food.  Therefore, the giver of food is the giver of life.  Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come.  Those self-restrained men, by doing this, acquire and enjoy fame and power. 
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