The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 eBook

This eBook from the Gutenberg Project consists of approximately 1,582 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
is even such.  As fire, entering a mass of iron, heats it greatly, do thou know that the manifestation of Jiva in the foetus is such.  As a lamp, burning in a room, discovers (all things within it), after the same manner mind discovers the different limbs of the body.[19] Whatever acts, good or bad, Jiva does in a former body, have certainly to be enjoyed or endured by him.  By such enjoyment and endurance former acts are exhausted, and other acts, again, accumulate, till Jiva succeed in acquiring a knowledge of the duties included in that contemplation which leads to Emancipation.  Regarding this, I shall tell thee those acts by which Jiva, O best of men, while coursing through a repeated round of re-births, becomes happy, Gifts, observances of austerity, Brahmacharyya, bearing Brahman according to the ordinances laid down, self-restraint, tranquillity, compassion for all creatures, restraint of passions, abstentions from cruelty as also from appropriating what belongs to others, refraining from doing even mentally all acts that are false and injurious to living creatures on the Earth, reverently serving mother and father, honouring deities and guests, worship of preceptors, pity, purity, constant restraint of all organs, and causing of all good acts, are said to constitute the conduct of the good.  From observance of such conduct, arises Righteousness which protects all creatures eternally.  Such conduct one would always behold among persons that are good.  Verily, such conduct resides there eternally.  That course of practices to which persons of tranquil souls adhere indicates Righteousness.  Among them is thrown that course of practices which constitutes eternal Righteousness.  He who would betake himself to that Righteousness would never have to attain to a miserable end.  It is by the conduct of the good that the world is restrained in the paths of Righteousness when it falls away.  He that is a Yogin is Emancipated, and is, therefore, distinguished above these (viz., the good).[20] Deliverance from the world takes place, after a long time, of one who acts righteously and well on every occasion as he should.  A living creature thus always meets with the acts done by him in a former life.  All these acts constitute the cause in consequence of which he comes into this world in a state different from his true form.[21] There is a doubt in the world as regards the question.  By what was the acceptance (by Jiva) of a body first determined.  The Grandsire of all the worlds, viz., Brahma having first formed a body of his own, then created the three worlds, in their entirety, of mobile and immobile creatures.  Having first himself assumed a body, he then created Pradhana.  That Pradhana is the material cause of all embodied creatures, by whom is all this covered and whom all came to know as the highest.  This that is seen is said to be destructible; while the other is immortal and indestructible.  This that (is seen) is said to be Kshara (the destructible); that, however, which
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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