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मोक्षधर्मपर्वन् (mokSadharmaparvan)

 
Monier Williams Cologne
English
मोक्ष—धर्म—पर्वन्
n.
 ,
N.
 of a section of the 12th book of the Mahābhārata (from Adhyāya 174 to the end)
Mahabharata
English
[Mokshadharmaparvan]
(“the section containing the rule for attaining to emancipation from transmigration, ” the 90th of the minor parvans of Mhbhr.
cf. Mokshadharma). § 659: Yudhishṭhira inquired about the duties in the four stages of life
Bhīshma indicated the attainment of emancipation as the highest of all duties. Yudhishṭhira asked Bhīshma how grief might be overcome
Bhīshma related the old story of the conversation between a brahman and king Senajit, burning with sorrow on account of the death of his son
dissociation from the world is the grand method of overcoming grief. The brahman cited the verses sung by Piṅgalā (a fallen woman who was denied the company of her lover through an accident) about the manner in which she had acquired eternal merit
freedom from hope and desire is felicity. King Senajit experienced delight and became very happy (XII, 174). Yudhishṭhira inquired of Bhīshma as to what constitutes the highest good that man should seek in view of the transient character of time
Bhīshma related the old narrative of a discourse between a brahman, who was devoted to the study of the Vedas, and his son Medhāvin, who was well conversant with the religion of emancipation, and acquainted also with the affairs of the world, on the uncertainty of life and the mutability of all things save Bráhman (XII, 175). Yudhishṭhira asked how happiness and misery come to the rich and the poor
Bhīshma related the old narrative of what was sung by Śampāka
who had achieved emancipation, told in former times by a poor brahman rendered miserable by a bad wife, etc.
the faults of prosperity
in renunciation is the highest good of men (XII, 176). Yudhishṭhira asked what a man must do to find happiness if he be poor. Bhīshma explained who is a happy man, and related the old narrative of what Maṅki had sung when freed from attachments
Maṅki found that he was assiduously doomed to disappointments
at last, with a remnant of his property, he purchased a couple of young bulls with a yoke
a camel ran away with them upon its neck
Maṅki's observations, quoting Śuka: desire is fraught with sorrow (XII, 177). In this connection reference is made to the old verses sung by the Videha king Janaka, who had attained to tranquillity of soul: “even if the whole of Mithilā be consumed in a conflagration I shall incur no loss.” Discourse between king Nāhusha (i.e. Yayāti) and Ṛ. Bodhya about freedom from attachment
Bodhya's six preceptors (Piṅgalā, etc.) (XII, 178). Yudhishṭhira wished to know by what conduct a person may succeed in this world and attain to an excellent end. Bhīshma related the old story of the discourse between king Prahlāda and a sage who had adopted the Ājagara vow: the indifference of the latter to all worldly objects in view of the inevitability of death (XII, 179). Yudhishṭhira asked which of these, viz. kinsmen, or acts, or wealth, or wisdom, should be the refuge of man. Bhīshma answered that wisdom should be the refuge, instancing Bali, etc. (), and related the old story of the discourse between Indra and Kāśyapa, a Ṛ.'s son, who was brought to the ground by a vaiśya negligently driving his chariot, and who in despair resolved to end his life
Indra appeared to him in the form of a jackal and proved to him the superiority of his status as a human being and a brahman
not to yield to the instigation of the senses constitutes happiness
“thou dost not regret (smārasi) wine (Vāruṇī) nor the latvāka fowls
there is no drink and no food more delicious than these
…the vilest Pukkasa or Cāṇḍāla never wishes to give up his life.” Kāśyapa gave up the desire of ending his life
he knew the jackal to be Indra, worshipped him, and returned home (XII, 180). Yudhishṭhira asked whether gifts, sacrifices, penances, and dutiful services to preceptors are productive of merit. Bhīshma's discourse on righteousness and sin and their respective consequences on life (XII, 181).--§ 660: Yudhishṭhira inquired about him who has created the universe and to whom it returns when dissolution comes. Bhīshma related the old narrative of the sacred words that M.-ṛ. Bhṛgu uttered in reply to the questions of Bharadvāja, on the Kailāsa summit, explaining to him the cosmogony, i.e. Bhṛgu-Bharadvāja-saṃvāda(b) (XII, 182--192).--§ 661: Yudhishṭhira asked Bhīshma about the ordinances about conduct. Bhīshma's discourse on the characteristics of the wicked and the good (“Sūrya should always be worshipped, ” etc.), and the duties that all men should practise, quoting D.-ṛ. Nārada
“one who has abstained from meat should not take meat even if it be sanctified with mantras from the Yajurveda” (XII, 193). Asked by Yudhishṭhira, Bhīshma discoursed on adhyātma
the nature of the three attributes of Goodness, Passion, and Darkness
the distinction between matter (sattva) and soul (kshetrajña)
the highest end to be obtained is emancipation (XII, 194). Bhīshma discoursed on the four kinds of yoga
“M.-ṛ., obtaining a knowledge of the same, attain to eternal success (siddhiṃ) even here” (XII, 195). Yudhishṭhira inquired after the fruits of the silent recitation of sacred mantras
Bhīshma wanted to recite the old narrative of the discourse between Yama, a brahman, and Time (v. infra, ch. 199)
on Sāṅkhya, “otherwise called the Vedānta, ” and Yoga, Bráhman, etc. (XII, 196). Yudhishṭhira inquired about the other aims of silent reciters
Bhīshma indicated the different aims realized by different kinds of reciters (XII, 197)
the nature of the hell into which reciters may sink
the regions of Lp., etc. (), are hells compared to the region of the Supreme Soul, i.e. to emancipation (XII, 198).--§ 662: Yudhishṭhira wished to hear in full the dispute between Time, Mṛtyu, Yama, Sūrya's son Ikshvāku, and a brahman, referred to above (v. ch. 196)
Bhīshma related this old story, i.e. Jāpakopākhyāna(b) (XII, 199--200).--§ 663: Yudhishṭhira inquired about the results of the yoga of knowledge, of all the Vedas, and of observances and vows
Bhīshma related the old discourse between Manu Prajāpati and his disciple M.-ṛ. Bṛhaspati (the foremost of D.ṛ.), in days of old, who had studied the Ṛcs, etc. ()
Bṛhaspati asked how an embodied being departs from one body and attains to another
acts result from the desire of obtaining happiness and avoiding misery
the efforts for the acquisition of knowledge arise from the desire of avoiding both happiness and misery
it is by avoiding acts that one succeeds in entering into Bráhman
the nature of Bráhman (XII, 201)
continuation of Manu's discourse on the nature of emancipation and the soul
the soul takes its character from the body
how the soul leaving one body enters into another (XII, 202)
though invisible, the soul exists (XII, 203)
continuation of Manu's discourse, explaining how the soul may be seen (XII, 204)
continuation of Manu's discourse, explaining how grief may be avoided
how Bráhman may be attained (XII, 205)
abstention from acts is the highest religion (XII, 206).-§ 664: Yudhishṭhira asked Bhīshma about the nature of the Supreme Deity (Vishṇu, Nārāyaṇa, etc. ()). Bhīshma's discourse, which he had heard from Rāma Jāmadagnya, etc. (), on the nature of Nārāyaṇa or Govinda, etc. ()
the Asura Madhu (b)
Brahmán's seven will-born sons (), etc. (). Madhusūdana (Kṛshṇa) created day and night, etc. ()
then from his mouth he created 100 brahmans, from his arms 100 kshatriyas, from his thighs 100 vaiśyas, and from his feet 100 śūdras, and then he made Dhātṛ (i.e. Brahmán, PCR.) the lord and ruler of all created beings
Brahmán also became the expositor of the knowledge of the Vedas
Virūpāksha he made the ruler of the spirits and ghosts and Mātṛs
Yama the ruler of P. [and]
all sinful men
Kubera the lord of all treasures
Varuṇa the lord of the waters and of all aquatic animals
Indra the lord of the gods. In those times men lived as long as they chose, without any fear of Yama
offspring was begotten by a fiat of the will. In the Tretā age children were begotten by touch alone. In the Dvāpara age sexual intercourse originated. In the Kali age men have come to marry and live in pairs. The sinful creatures of the earth, born in the southern region and called Andhrakas, etc. ()
in the northern region, the Yaunas, etc. ()
their practices are similar to those of Cāṇḍālas and ravens and vultures
in the Kṛta age they were nowhere on earth
it is from the Tretā that they have had their origin
when the terrible interval [between the Tretā and the Dvāpara]
came, the kshatriyas engaged in battle. D.-ṛ. Nārada, that observer of all the worlds, has said that Kṛshṇa is the supreme god (XII, 207).--§ 665: Yudhishṭhira asked who are the first Prajāpatis, and who the great Ṛshis, and in which direction they dwell. Bhīshma enumerated Brahmán's seven sons (), mentioned in the Purāṇas as seven Brahmáns. The Prajāpatis that came after these are: () in Atri's race: Prācīnabarhis (Brahmayoniḥ sanātanaḥ) &gt
the ten Prācetasaḥ &gt
Prajāpati Daksha or Ka
(b) Marīci had one son Kaśyapa or Arishṭanemi. Atri had another son born of his loins, the handsome and princely Soma
he performed penances for 1, 000 celestial yugas. Aryaman and his sons were rulers and creators of all creatures. Śaśabindu had 10, 000 wives, and begot upon each of them 1, 000 sons, who would call none Prajāpati save themselves
the ancient (purāṇāḥ) brahmans call creatures (prajāṃ) Śāśabindavī
this race became the progenitor of the Vṛshṇi race. “These that I have named are the illustrious Prajāpatis.” The deities are: the twelve Ādityas (all sprung from Kaśyapa) ()
the Aśvins () (the sons of Mārtaṇḍa--ashṭamasya)
these were first called the gods and the two classes of Pitṛs (? te ca pūrvaṃ surāś ceti dvividhāḥ pitaraḥ smṛtāḥ). Tvashṭṛ's son was the handsome Viśvarūpa
Ajaikapād, etc. () [are the eleven Rudras]
these were reckoned as gods at the time of the Prajāpati Manu
the Siddhas and Sādhyas, different as to perfect conduct and youth
the Ṛbhus and the Maruts were also classes of gods (C. devānāṃ cādito gaṇāḥ
B. codito gaṇaḥ)
thus are enumerated the Viśvedevās and the Aśvins. Amongst them the Ādityas are kshatriyas, the Maruts vaiśyas, the Aśvins (engaged in penances) śūdras
the gods [called]
Aṅgirasaḥ are brahmans. The person who at morn recites the names of these deities becomes cleansed of all his sins. Yavakrīta, etc. (), and Kaṇva, etc. (), all reside in the east
Unmuca, etc. (), in the south
Ushaṅgu, etc. (), in the west
Ātreya, etc. (), in the north. These are the witnesses [of the universe]
and the creators of all the worlds. By reciting these names one is cleansed of all one's sins
by sojourning to these points a person becomes cleansed of all his sins and succeeds in returning home in safety (XII, 208).--§ 666: Yudhishṭhira inquired about the reason of Kṛshṇa's assuming the form of an animal. Bhīshma said that formerly, while hunting, he arrived at the hermitage of Mārkaṇḍeya, where he was honoured by Ṛ., and M.-ṛ. Kaśyapa related: In former days Dā. and As. Naraka, etc., oppressed D. and D.-ṛ.
the earth seemed to be oppressed with a heavy weight. The Ādityas repaired to Brahmán, who said that Vishṇu in the form of a boar would slay the As. Some time afterwards Vishṇu (having yoga for his soul, etc.) penetrated into the earth (into Rasātala) in the form of a boar, and uttering tremendous roars (nādena), at which even D. with Indra became terror-stricken, pierced the As. with his hoofs, etc., whence he came to be called Sanātana. Brahmán explained to the gods that he was Kṛshṇa, the Creator of all things, the foremost of yogins, etc., he from whose navel the primeval lotus had sprung, etc. (XII, 209).--§ 667: Yudhishṭhira inquired about the nature of that high yoga by which emancipation may be attained. Bhīshma related the old narrative of a discourse between a preceptor (the foremost of Ṛ.) and his disciple on emancipation
on adhyātma (undisclosed in the very Vedas)
Vāsudeva is the supreme [cause]
of the universe
he is the origin of the Vedas (viśvasya brahmaṇo mukhaṃ), etc.
he created P., D., Ṛ., Y., Rā., N., As., and men, etc.
having reduced everything into non-existence, he once more, in the beginning of a yuga, creates Prakṛti
at the end of every yuga the Vedas and all other scriptures disappear
in consequence of the grace of Svayambhū, M.-ṛ., through their penances, first re-acquire the Vedas and Itihāsas
Svayambhū knows the Vedas, Bṛhaspati their Aṅgas, Bhārgava (i.e. Śukra) the Nītiśāstra (science of morality, etc.), Nārada the Gāndharva (the science of music), Bharadvāja the science of arms (Dhanurgrahaṃ), Gārgya the history of the celestial Ṛshis (devarshicaritaṃ), Kṛshṇātreya medicine, diverse other teachers the philosophical systems (Nyāyatantrāṇi, cf. Nīl.). Neither D. nor Ṛ. were [originally]
able to apprehend Bráhman
only Nārāyaṇa knew it
from him Ṛ., the foremost D., As., and R.-ṛ. of old learnt it. Etymology of Purusha (navadvāraṃ puraṃ vyāpya śete, v. 7679) (XII, 210). Continuation of Bhīshma's discourse explaining how the inclinations and instincts of a past life run towards the soul in a new life (XII, 211). Continuation of Bhīshma's discourse on abstention from acts and the nature of knowledge. Asked by Yudhishṭhira, Bhīshma discoursed on the faults that should be got rid of in order to attain to emancipation (XII, 212). Continuation of Bhīshma's discourse (XII, 213). Bhīshma's discourse on the means of conquering the senses (XII, 214). Bhīshma's discourse on the consequences of attachment to the objects of the senses (XII, 215). Bhīshma's discourse on the nature and causes of dreams. Darkness has been adopted by the Asuras, Bráhman is difficult of attainment by either the gods or the Asuras
goodness, passion, and darkness belong to the deities and the Asuras
goodness is the attribute of the deities, while the two others belong to the Asuras
Bráhman transcends all those attributes
it is pure knowledge, and is obtainable only by withdrawing the mind and the senses from all external objects (XII, 216). Who may be said to know Bráhman
the distinction between pravṛtti and nivṛtti
the respective nature of prakṛti and purusha
the nature and consequences of yoga (XII, 217). --§ 668: Yudhishṭhira inquired about the conduct by which Janaka the king of Mithilā attained to emancipation. Bhīshma recited the old narrative of the conversation between Pañcaśikha and Janaka of Mithilā, i.e. Pañcaśikhavākya (b) (XII, 218--219).--§ 669: Yudhishṭhira asked what leads to happiness and what to misery and what to freedom from fear
Bhīshma's discourse on self-restraint (XII, 220). Yudhishṭhira's question about the merits of subsisting upon the remnants of sacrifices, and whether fasting be really a penance (tapas)
Bhīshma explained that though fasting is generally regarded as a penance, it is not so in reality, being rather an impediment to the acquisition of the knowledge of soul
living upon sacrificial remnants is regarded as fasting of the highest merit (XII, 221).-§ 670: Yudhishṭhira asked whether man should be regarded as the real doer of acts. Bhīshma related the old narrative of a discourse between the Daitya king Prahlāda, who was unattached to worldly objects, etc., and Indra, who questioned Prahlāda about the best means by which knowledge of the soul can be attained, etc., and was instructed by him. Indra became filled with wonder, and, having worshipped the Daitya king, proceeded to his own abode (XII, 222).--§ 671: Yudhishṭhira inquired about the kind of intelligence by adopting which a king deprived of kingdom and prosperity may still live on earth. Bhīshma related the old narrative of the discourse between Indra and Virocana's son Bali, i.e. Bali-Vāsava-saṃvāda (b) (XII, 223--225).--§ 672: Bhīshma related the old narrative of the discourse between Indra and the Asura Namuci, i.e. Śakra-Namuci-saṃvāda (b) (XII, 226).--§ 673: Yudhishṭhira asked as to what is good for a man sunk into dire distress. Bhīshma discoursed on fortitude, quoting the old narrative of the discourse between Bali and Vāsava (Indra), i.e. Bali-Vāsava-saṃvāda (b) (XII, 227).-§ 674: Yudhishṭhira inquired about the indications of future greatness and future fall. Bhīshma related the old story of the discourse between Śrī and Śakra, i.e. Śrī-Vāsavasaṃvāda (b) (XII, 229).--§ 675: Yudhishṭhira inquired about the practices that lead to the attainment of Bráhman. Bhīshma said that one engaged in the religion of nivṛtti, etc., can attain to Bráhman, quoting the old narrative of the discourse between the wise Jaigīshavya and Asita Devala, who was instructed by Jaigīshavya to behave indifferently towards praise and blame, etc., “D., G., Pś., and Rā. cannot reach the rank which is his who has attained to the highest end” (XII, 230).--§ 676: Requested by Yudhishṭhira about the man that is dear to all, Bhīshma quoted the words that Kṛshṇa, asked by Ugrasena, said to him on a former occasion on the subject of D.-ṛ. Nārada's qualifications (XII, 231).--§ 677: Yudhishṭhira inquired about the origin and the end of all creatures, the nature of their thoughts and acts, of the divisions of time, and of the allotted periods of life in the respective epochs or yugas
having heard the discourse of Bhṛgu to B.-ṛ. Bharadvāja, he had become attached to yoga. Bhīshma recited the old narrative of what the divine Vyāsa said to his son Śuka (who had studied the Vedas with all their branches, and the Upanishads, and was desirous of leading the life of brahmacarya) about these very questions. Vyāsa said: Only Bráhman is without beginning and without end. Ṛ. have measured time thus: 15 winks of the eye = 1 kāshṭhā
30 kāshṭhās = 1 kalā
30(1/10) kalās = 1 muhūrta
30 muhūrtas = 1 day and night
30 days and nights = 1 month (= 1 day and night of the Pitṛs, the lighted fortnight being their day and the dark fortnight their night)
12 months = 2 ayanas = 1 year = 1 day and night of the gods (udagayana, i.e. from winter solstice to summer solstice = the day
dakshiṇāyana, i.e. from the latter to the former = the night). Moreover, there are the day and night of Brahmán and his years also. Of the Kṛta-yuga the duration is 4, 000 [celestial]
years, with a morning (sandhyā) of 400 years and an evening (sandhyāṃśa) of 400
the other yugas gradually decrease by a quarter. In the Kṛta age all duties exist in their entirety, and all live for 400 years (free from disease, etc.)
in the other yugas duty, etc., decrease by a quarter. The duties for the several yugas are different. In Kṛta penance is foremost, in Tretā knowledge, in Dvāpara sacrifice, in Kali gift. These 12, 000 [celestial!]
years constitute a yuga
1, 000 yugas = 1 day of Brahmán (when the universe starts into life) = 1 night of Brahmán (= universal dissolution, the Creator being asleep, having taken recourse to yoga, meditation). Brahmán, waking up, modifies the indestructible Bráhman, etc. (XII, 232). Vyāsa explained the creation, etc. (XII, 233). Vyāsa told how the Supreme Lord merges everything into his soul (XII, 234). Vyāsa discoursed on the duties of a brahman
“they that are good deserve to have even Uccaiḥśravas”
Satyasandha, having offered his life to save a brahman, ascended to heaven
likewise Saṅkṛti's son Rantideva, having given tepid water to Vasishṭha
Ātreya Indradamána, having given wealth to a deserving person
Śibi Auśīnara, having given his limbs and son for the sake of a brahman
the Kāśi king Pratardana, having given his eyes to a brahman
king Devāvṛdha, having given a costly umbrella (with all the people of his kingdom)
Sāṅkṛti Ātreya, having given instructions to his disciples on Bráhman
Ambarīsha, having given eleven arbudas of kine to the brahmans (with all the people of his kingdom)
Sāvitrī [i.e. Sāvitra = Karṇa, cf. XIII, 6253], by giving away the ear-rings
Janamejaya, by giving away his own body
Yuvanāśva Vṛshādarbhi, by giving gems, a mansion, and beautiful women
the Videha king Nimi gave away his kingdom, Jāmadagnya (Paraśu-Rāma) the whole earth, Gaya the earth with her towns (to the brahmans)
Vasishṭha, when the clouds ceased to pour rain, kept alive all creatures
Karandhama's son Maruta, by giving away his daughter to Aṅgiras, ascended to heaven
king Brahmadatta Pāñcālya, by giving the jewel Śaṅkha (to brahmans)
king Mitrasaha, by giving his dear wife Madayantī to Vasishṭha (with that wife of his)
R.-r. Sahasrajit, having given his life for the sake of a brahman
king Śatadyumna, having given to Mudgala a house made of gold, etc.
the Śālva king Dyutimat, having given unto Ṛcīka his kingdom
R.-ṛ. Lomapāda, having given his daughter Śāntā to Ṛshyaśṛṅga (obtained all his wishes)
R.-ṛ. Madirāśva, by giving his daughter to Hiraṇyahasta
king Prasenajit, by giving 100, 000 cows with calves
etc. (XII, 235). Continuation of Vyāsa's discourse on the duties of a brahman: the knowledge that should be acquired ()
knowledge is necessary for emancipation (XII, 236). The different stages of a yogin's progress (XII, 237). Asked by Śuka, Vyāsa discoursed on the character of that knowledge which leads to emancipation (XII, 238). Vyāsa's discourse on whether acts are obligatory or optional
“the men of the Tretā, Dvāpara, and Kali yugas are inspired with doubts
the men of the Kṛta yuga are devoted to penances, etc. In the beginning of the Tretā, the Vedas and sacrifices and the divisions of caste and the several modes of life exist in their entirety
in consequence, however, of the duration of life having decreased in Dvāpara, all these things likewise decline
in the Dvāpara age, and even in the Kali, the Vedas are overtaken with perplexity
towards the close of the Kali again it is doubtful if they ever become even visible to the eye” (XII, 239). Asked by Śuka, Vyāsa discoursed on the import of those duties that lead to emancipation
“in the feet [of living creatures]
is Vishṇu
in their arms Indra
within the stomach Agni
in the ears are the quarters
in the tongue is speech which is Sarasvatī”
success cannot be attained to without knowledge, penances, subjugation of the senses, and renunciation
the doctrine of knowledge as expounded in the Sāṅkhya system (XII, 240). The doctrine of Yoga (XII, 241). Asked by Śuka, Vyāsa reconciled the declarations of the Veda about acts and abstention from acts (XII, 242). Śuka inquired about how emancipation may be acquired without violating the ordinance about the obligatory character of acts
Vyāsa's discourse on the duties of brahmacārins (XII, 243). Vyāsa's discourse on the duties of the householder (XII, 244). The duties of the forest stage of life. “The fourth stage [of life]
is based upon the Upanishads
the duties laid down for it [i.e. renunciation]
may be observed in all the stages of life equally
this stage differing from the others comes after domestic and forest life
in this very yuga many learned brahmans have been known to observe this stage
Agastya, etc. (), were the authors of this course of duties, and themselves observing them have all proceeded to heaven
and so also Sudivātaṇḍi (yathāvāso 'kṛtaśramaḥ, i.e. who had no fixed residence), and the numerous Yāyāvaras, etc. ()
freed from fear and not being counted among the stars and planets (anakshatrāḥ), [these]
are to be seen in the firmament [as]
hosts of luminous bodies (jyotishāṃ gaṇāḥ)” (XII, 245). Śuka inquired how one leading the forest mode of life should act wishing to achieve emancipation
Vyāsa's answer about the necessity, after having passed through the first and the second stages, of having recourse to yoga in order to attain to emancipation
the duties to be observed by such a man (XII, 246). Vyāsa's observations on the soul (jīva) and the Supreme Soul (XII, 247). Śuka asked what is adhyātma and whence it comes
Vyāsa's explanation of adhyātma
Śuka asked how one may succeed in understanding the unequal distribution of the five elements in different objects, and which among those elements represents which sense, etc.
Vyāsa's observations on the nature of mind, understanding, and the soul (XII, 248). Continuation (XII, 249). Do. (XII, 250). Śuka inquired about what constitutes the highest duty
Vyāsa's discourse on duties (XII, 251). Continuation (XII, 252). The relation of the senses and their objects to the five primal elements (XII, 253). Persons conversant with the scriptures succeed in beholding the soul, etc.
… the practice of yoga has been recommended by Śāṇḍilya (XII, 254). The tree of desire, its seed and roots and branches and leaves and fruit (XII, 255). Bhīshma recapitulated the substance of Vyāsa's discourse on the respective attributes of the elements (XII, 256).--§ 678: Yudhishṭhira lamented the carnage caused on the field of Kurukshetra. Bhīshma recited the story of Anukampaka (b) with Mṛtyu-Prajāpati-saṃvāda (c) (XII, 257259).--§ 679: Yudhishṭhira asked what is righteousness and whether righteousness is for this world or for the next or for both. Bhīshma's answer: the practices of the good, the Smṛtis, and the Vedas, etc., according to Ṛ. of old (XII, 260). Continuation (XII, 261).--§ 680: Inquired of by Yudhishṭhira about righteousness (XII, 262) Bhīshma related the old narrative of the conversation of Tulādhāra with Jājali on the topic of righteousness, i.e. TulādhāraJājali-saṃvāda (b) (XII, 263--265).--§ 681: Bhīshma related an old narrative of what was recited by king Vicakhyu (B. ºkhnº) through compassion for all creatures, in condemnation of animal slaughter when he saw the mangled body of a bull and heard the painful groans of the kine in a cow sacrifice, and observed the cruel brahmans gathered there to assist at the ceremonies. “Manu has applauded harmlessness in all acts…The true brahmans realize the presence of Vishṇu in every sacrifice.” Asked by Yudhishṭhira, Bhīshma said that one should acquire merit and act in such a way that one's body may not languish and suffer pain, and that death may not come (XII, 266).--§ 682: Yudhishṭhira asked whether one should act speedily or with delay. Bhīshma told the old story of what occurred with respect to the wise Cirakārin, the son of Medhātithi Gautama of the race of Aṅgiras (Āṅgirase kule), who came to be called thus because he used to reflect long upon all matters, etc., and was regarded as an idle and foolish person. Once M.-ṛ. Gautama (the foremost of practisers of yoga), witnessing an act of grave misconduct in his wife Ahalyā, in wrath commanded Cirakārin to slay her, and then departed for the woods. Cirakārin began to think for a long while (description), remembering that the father is the performer of garbhādhāna and sīmantonnayana, etc., and that the mother is the son's dhātrī, etc. (etymology of several names of the mother and of the father), etc.
he thought that his mother was not to blame, as Indra had come to her in the form of her husband, etc. When many days had expired Gautama returned, shedding tears of repentance and thinking that the fault committed was due to his own carelessness (etymology of two names of the wife), and now became filled with great joy, and from that time, dwelling in his hermitage, did not live separately from his spouse or his son. He said: “Blessed be thou, O Cirakārika! do thou always reflect long before acting, ” uttering some verses upon the merits of reflecting long. Gautama at last ascended to heaven with his son (XII, 267).--§ 683: Yudhishṭhira asked how a king should protect his subjects without injuring anybody. Bhīshma related the old narrative of the conversation between Dyumatsena and his son king Satyavat, and the words spoken by the latter in behalf of some individuals who had been brought out for execution at the command of his father (“the killing of individuals can never be a righteous act”), quoting the instructions he had received from their grandsires of olden days, as to how kings should rule their subjects in the different ages ()
“when the Kali age sets in…fifteen parts of even that one-fourth of righteousness disappear, one-sixteenth thereof being all that then remains of it, ” and quoting Man{??} Svāyambhuva (XII, 268).--§ 684: Yudhishṭhira inquired about the relative superiority of domestic life and yoga. Bhīshma recited the old narrative of the discourse between the Yati Kapila and Syūmaraśmi on animal sacrifices, the obligatory character of acts, and the merits of yoga and renunciation. In days of old when Tcashtṛ came to king Nahusha, the latter was on the point of killing a cow in order to show him hospitality
Kapila said, “Alas! ye Vedas”
Ṛ. Syūmaraśmi, entering the cow, blamed this saying of Kapila, etc. (XII, 269)
the three classes of Pitṛs (), etc. (XII, 270). Continuation (XII, 271).--§ 685: Yudhishṭhira asked which among the three, viz. religion, profit, and pleasure, is superior. Bhīshma recited the ancient narrative of the benefit that the cloud Kuṇḍadhāra (not yet adored by other men) in days of old had conferred upon a poor brahman that was devoted to him, and who had failed to obtain wealth by worshipping the gods. The brahman worshipped the cloud with dhūpas, etc.
the cloud became pleased and said to the brahman that the wise have ordained expiation for brahmanicide, drinking spirits, stealing, etc., but not for one that is ungrateful
“Expectation has a child named Iniquity, Wrath is a child of Envy, Cupidity of Deceit, Ingratitude is barren.” After that the brahman, on a bed of kuśa-grass and penetrated with the energy of Kuṇḍadhāra, beheld all living beings in a dream, and Maṇibhadra in the midst of the gods employed in giving his orders
the gods were engaged in bestowing kingdoms, etc., upon men, etc.
Kuṇḍadhāra prostrated himself before the gods in the presence of all Y. and prayed for some favour in behalf of the brahman
Maṇibhadra first offered to give him wealth, but was prevailed upon by Kuṇḍadhāra to give virtue alone. The brahman became disgusted with the world and entered the woods and practised severe penances (description), and his mind was firmly set upon virtue
his strength did not diminish, and after a long time he acquired spiritual vision, etc. Kuṇḍadhāra then paid him a visit and caused him to see the end that is attained by kings
he beheld thousands of kings sunk in hell, and many living in this world embracing lust and wrath, etc. Kuṇḍadhāra said: “With these [vices]
all human beings are enchained
the gods are afraid of men
these vices, at the command of the gods, mar and disconcert on every side
no man can become virtuous unless permitted by the gods…” The brahman confessed that he had not appreciated Kuṇḍadhāra's favour as he ought to do
Kuṇḍadhāra forgave him and disappeared. The brahman roamed through all the worlds, having attained to ascetic success (siddhiṃ) through the grace of Kuṇḍadhāra. D., brahmans, Y., good men, and Cā. always adore only the virtuous (XII, 272).--§ 686: Yudhishṭhira asked what that sacrifice is which is ordained for the sake of virtue alone and not for the acquisition of heaven or wealth. Bhīshma related the history, formerly recited by Nārada, of a brahman named Satya, who in order to perform sacrifices lived according to the uñcha vow (description)
his wife Pushkaradhāriṇī did not approve of his conduct (i.e. his cruel sacrifices), but at his command she (clad in plumes of peacocks) joined a sacrifice where he was the hotṛ. His neighbour the virtuous Parṇāda at the command of Śukra (or, according to a various reading, of Śukra's race, so B., the text of C. is in disorder) addressed him in the shape of a deer, telling him to slay him and sacrifice with him, and Sāvitrī also told him to do so, but in vain
Sāvitrī then entered the sacrificial fire
but the deer (who was Dharma), causing the brahman through spiritual vision to behold Aps. and G., at first made him desire to slay the deer (at which his tapas diminished greatly), but then won him over to the ahiṃsā religion, and himself assisted him in his sacrifice
“the injury of living creatures forms no part of sacrifice (leading only to heaven)” (XII, 273).--§ 687: Yudhishṭhira inquired about how one becomes sinful, or virtuous, by what one attains to renunciation, and by what one wins emancipation, whereafter he was instructed by Bhīshma (XII, 274). Asked by Yudhishṭhira, Bhīshma expounded the means for attaining to emancipation (XII, 275).--§ 688: Continuation of Bhīshma's discourse, quoting the old narrative of the discourse between Nārada and Asita Devala, whom Nārada questioned about the origin and destruction of all creatures (XII, 276).--§ 689: Yudhishṭhira inquired after the means for removing desire. Bhīshma related the old narrative of what was said by the Videha king to the inquiring Māṇḍavya: “Even if the whole of Mithilā burn in a conflagration, nothing of mine will be burnt down.” The brahman Māṇḍavya became filled with joy and betook himself to the path of emancipation (XII, 277).--§ 690: Yudhishṭhira inquired about the good which one should pursue in view of the transient character of time. Bhīshma related the old narrative of a discourse between a father, who was devoted only to the study of the Vedas, and his son Medhāvin, who was conversant with the religion of emancipation. The father acted in the way pointed out [by his son]
(XII, 278).--§ 691: Asked by Yudhishṭhira, Bhīshma explained of what behaviour a man should be, of what acts, of what kind of knowledge, etc., in order to be able to attain to Bráhman (XII, 279).--§ 692: Yudhishṭhira asked when he should succeed in abandoning sovereignty for adopting renunciation. Bhīshma's answer stating the certainty of Yudhishṭhira's acquisition of emancipation, and quoting that discourse which was sung in days of old, viz. the conversation between Dai. (As.) Vṛtra, after he became divested of all his prosperity, and [his preceptor]
Uśanas
Vṛtra said: “Desirous of fighting Indra, I beheld in that battle Hari = Nārāyaṇa, etc. ()” (XII, 280)
while Uśanas instructed him about Vishṇu whose head is the infinite place [i.e. emancipation], Sanatkumāra came there and, asked by Uśanas, instructed Vṛtra
“Vishṇu is Brahmán, etc.” ()
the six colours
the four higher regions ()
the indestructible and infinite some say is the region of Mahādeva, etc. (). Vṛtra became free from sorrow, gave up his life-breaths, and attained to the highest station. Yudhishṭhira asked whether Kṛshṇa is identical with the Supreme Deity
Bhīshma answered in the affirmative. Yudhishṭhira's applause of Vṛtra. Bhīshma said that the Pāṇḍavas would in the end be numbered among the Siddhas (XII, 281).--§ 693: Yudhishṭhira asked how Vṛtra, whose virtue and devotion to Vishṇu and comprehension of the Upanishads and the Vedānta were so great, was vanquished by Indra, and how the battle took place. Bhīshma described the battle, i.e. Vṛtra-vadha (b) (XII, 282--283).--§ 694: Yudhishṭhira inquired about the origin of fever. Bhīshma narrated the Jvarotpatti (b) (XII, 284).--§ 695: Janamejaya(!) inquired how the horse-sacrifice of Prajāpati Daksha Prācetasa was destroyed during the age of Manu Vaivasvata by Śiva in consequence of Umā's rage and grief, and how Daksha was enabled to reunite the divided limbs of that sacrifice. Vaiśampāyana(!) narrated the Dakshayajña-vināśa (b).-§ 696: Asked by Yudhishṭhira, Bhīshma told the 1, 008 names by which Daksha adored Śiva, i.e. Daksha-prokta-Śivasahasra-nāma-stotra (b) (XII, 285).--§ 697: Yudhishṭhira again inquired about adhyātma, and had it explained by Bhīshma (XII, 286).--§ 698: Yudhishṭhira inquired how sorrow and death may be avoided. Bhīshma related the old narrative of the discourse between Nārada and Samaṅga (XII, 287).--§ 699: Yudhishṭhira asked what is beneficial for one who is not conversant with the scriptures, etc. Bhīshma related the old narrative of the discourse between Gālava and D.-ṛ. Nārada (devoted to yoga) about the āśramas, etc. (XII, 288).--§ 700: Yudhishṭhira inquired how a king should behave in view of the great object of acquisition, and what attributes he should have for freeing himself from attachments. Bhīshma recited the old narrative that was uttered by Tārkshya Arishṭanemi to Sagara, who asked his counsel. Sagara acquired those virtues which are productive of emancipation and continued, with their aid, to rule his subjects (XII, 289).--§ 701: Yudhishṭhira asked why D.-ṛ. Uśanas Kāvya (Bhārgavadāyāda) sided with the Asuras and not with the gods, and whence he came to be called Śukra
whence he got such superior excellence, and why he does not succeed in travelling to the centre of the firmament. Bhīshma related the Bhava-Bhārgavasamāgama (b) (XII, 290).--§ 702: Yudhishṭhira inquired about the acts by performing which one wins the highest good both here and hereafter. Bhīshma narrated what king Janaka in days of yore had inquired of Parāśara about the duties of life. “The sceptic argues: the deities, G., and Dā. have become what they are in consequence of their own nature” (XII, 291). Continuation (XII, 292). “Rantideva obtained success in all the worlds by worshipping the ascetics with offerings of only roots and fruits and leaves. The royal son of Śibi won the highest regions of bliss by gratifying Sūrya along with his companion with offerings of the same kind…Ṛcīka's son became the son of Viśvāmitra by adoring the gods with Ṛcs. Uśanas became Śukra by gratifying the god of gods, and by hymning Devī he sports in the firmament. M.-ṛ. Asita, etc. (), by adoring Vishṇu with Ṛcs and by penances attained to success” (XII, 293). Continuation. “Svayambhū first created Dhātṛ
Dhātṛ created a son who was engaged in upholding all the worlds” (v. the note of PCR., p. 539) (XII, 294). Continuation. “The Asuras could not bear that righteousness that prevailed in the world
multiplying they [in the form of Lust and Wrath, PCR.]
entered the bodies of men
then was pride generated in men…
at that time the gods repaired to Śiva and imparted to him their conjoined energy, and he felled to earth with a single shaft those three Asuras, viz. Desire, Wrath, and Cupidity, who were staying in the firmament, along with their very habitations, and also the chief of those Asuras (i.e. Mahāmoha, PCR.)
the men again obtained their proper natures and began once more to study the Vedas, etc. Then the seven Ṛ. came forward and installed Indra as the chief of the gods, and took upon themselves the task of holding the rod of chastisement over mankind. After the seven R. came king Vipṛthu, etc., of the kshatriya order
but there were certain elderly men from whose minds all wicked feelings did not fly away” (XII, 295). Continuation. “Brahmán by penances created all existent objects
Ā., V., etc. (), have all been crowned with success through their penances” (XII, 296). Asked by Janaka, Parāśara expounded the reason of the difference of colour in men
“originally sprung from Brahmán, all the inhabitants of the earth should have been brahmans.” Various kinds of kshatriyas, etc. (), have sprung from the four original orders by intermixture. Janaka asked how those born in pure wombs and those in impure ones all became brahmans. Parāśara said that it was by cleansing their souls by penances, instancing Vasishṭha, etc. (). “Originally only four gotras arose: Aṅgiras, Kaśyapa, Vasishṭha, and Bhṛgu
the others have been due to the penances of those that have founded them” (XII, 297). Continuation. “Repairing to the Sarasvatī, etc. () one should make gifts, etc.” (XII, 298). Continuation of Parāśara's discourse on duties. Janaka heard everything the Ṛ. said and obtained great happiness from it (XII, 299).--§ 703: Yudhishṭhira asked what opinion should be entertained about the virtues of truth, self-restraint, forgiveness, and wisdom. Bhīshma recited the old narrative of the discourse between the Sādhyas and a Swan (haṃsa), who was Brahmán wandering through the three worlds, and having come upon the Sādhyas instructing them about the religion of emancipation
at last the Sādhyas put a series of detached questions, which were answered by the Swan (XII, 300).--§ 704: Asked by Yudhishṭhira, Bhīshma discoursed on the difference between the Sāṅkhya and the Yoga [systems of philosophy]
what the kinds of diet are by taking which and what the things are by conquering which a yogin acquires yoga power
“the yogin can at his will enter into and emerge from Brahmán, etc. ()…
the yogin has Nārāyaṇa for his soul
prevailing over all things, he is capable of creating all things” (XII, 301). Asked by Yudhishṭhira, Bhīshma discoursed on the principles of the Sāṅkhya [philosophy]
these principles have been established by all the puissant Yatis, Kapila, etc.
with the objects are engaged men, Pś., etc. ()
“Vishṇu is attached to [the organs of]
motion, Indra to [those of]
strength, Agni to the stomach, etc.
…Sattva is attached to the soul
the soul has Nārāyaṇa for its refuge, and he has emancipation for his refuge
emancipation is independent of all refuge
…the Prajāpatis, etc. (), fall away from their puissance in course of many long ages
…the miseries endured by those that fall into the river Vaitaraṇī in the realms of Yama… the swallowing up of the moon and the sun by Rāhu, the falling of stars from their fixed positions and the diversions of constellations from their orbits…lead the Sāṅkhyas to seek emancipation”
the faults attaching to one's body
“the knowledge of Vedānta is the island of the ocean of life
…Sattva carries the Yatis to Nārāyaṇa
Nārāyaṇa carries them to the Supreme Soul (paramātmānaṃ).” Yudhishṭhira inquired whether there is any consciousness in the emancipate state
Bhīshma's answer. Praise of the Sāṅkhya philosophy (XII, 302).--§ 705: Yudhishṭhira inquired about what does deteriorate and what does not. Bhīshma related the old narrative of the discourse between Ṛ. Vasishṭha and king Karāla-Janaka, who asked for his instruction. “At the end of Brahmán's night (differently Nīl. and PCR., cf. note, p. 589), Śambhu of formless soul, etc., awakes, and once more creates that first or eldest of all creatures
the eldest-born being is called Hiraṇyagarbha = Buddhi = Mahat (Yogeshu) = Viriñci = the unborn
in the Sāṅkhya scriptures (Sāṅkhye śāstre) he has many names…”
the creations of knowledge and of ignorance
“bodies are possessed by all bodiless creatures, D., etc. ()
…transcending the twenty-four topics already adverted to is the twenty-fifth called Vishṇu.” “There are three colours in all: white, red, and dark” (XII, 303). Continuation (XII, 304). Do. (XII, 305). Do. “That which the Yogins behold is precisely that to which the Sāṅkhyas strive to attain” (XII, 306). Continuation (XII, 307). Vasishṭha's discourse on what is Vidyā and what is Avidyā. “Yogins have great regard for the Sāṅkhya system, as also for the Vedas
in the Sāṅkhya system no principle transcending the twenty-fifth is admitted
in the Yoga it is said that Bráhman… becomes the personal soul (jīva) only when invested with ignorance
in the Yoga scriptures, therefore, both Bráhman and jīva are spoken of” (PCR.) (XII, 308). Vasishṭha's discourse on buddha and abuddha. “I had acquired this knowledge from the eternal Hiraṇyagarbha himself, who communicated it to me for my having carefully gratified that great Being of very superior Soul…
it has been imparted to thee exactly as I had it from Brahmán himself.” Bhīshma said, “This knowledge was obtained by Vasishṭha from Hiraṇyagarbha, from Vasishṭha it was handed over to Nārada, and from this to me” (XII, 309).--§ 706: Bhīshma recited the conversation between king Vasumat, son of Janaka, and a brahman and Ṛ. of Bhṛgu's race, whom Vasumat saw in the forests when in pursuit of deer, and by whom he was instructed. “R.-ṛ. Mahābhisha, through want of firmness, fell from heaven
Yayāti, though his merits had become exhausted, succeeded in regaining regions of bliss through his firmness.” King Vasumat, withdrawing his mind from the pursuit of desire, set it upon the acquisition of righteousness (XII, 310).--§ 707: Asked by Yudhishṭhira, Bhīshma discoursed on that which is freed from duty and its reverse by reciting the old narrative of the discourse between Ṛ. Yājñavalkya and king Daivarāti Janaka, who got instruction from Yājñavalkya. The nine kinds of creation (XII, 311). Yājñavalkya's discourse on the creation of the universe
“10, 000 kalpas are said to constitute a single day of the unmanifest one
the duration of his night is equal
when his night expires he awakes, and first creates herbs and plants
he then creates Brahmán or Prajāpati, who springs from a golden egg…
7, 500 kalpas measure the day of Brahmán, and his night is of equal duration
Brahmán (mahān ṛshiḥ) then creates Ahaṅkāra (i.e. consciousness
bhūtaṃ divyātmakaṃ), etc.” (XII, 312). Yājñavalkya's discourse on the destruction of the universe: “Brahmán, who is eternal and undecaying, and who is without beginning and without end, repeatedly creates and destroys all created objects
when his day expires and night comes he becomes desirous of sleep
at such a time the unmanifest and holy one urges the Being called Mahā-Rudra (ahaṃkṛtaṃ naraṃ, i.e. Ahaṅkārābhimāninaṃ, Nil.), who assumes the form of Sūrya and divides himself into twelve portions, etc.
…Consciousness (Ahaṅkāraḥ Prajāpatiḥ) in his turn is swallowed up by the Great Soul (mahān ātmā
v. 11601: the reading of B. is different), who (viśvaṃ) is again swallowed up by Śambhu Prajāpati, [who is]
Aṇiman, etc. ()…” (XII, 313). Yājñavalkya's discourse on adhyātma (“the two feet, ” etc.), adhibhūta (“the act of walking, ” etc.), and adhidaivata (“Vishṇu, ” etc.) (XII, 314). Yājñavalkya's discourse on sattva, rajas, and tamas (XII, 315). Yajñavalkya's discourse of what is possessed of attributes and what is not possessed of them (XII, 316). Yājñavalkya's discourse on the Yoga philosophy, “conferring eight kinds of puissance and possessed of eight limbs” (XII, 317). Yājñavalkya's discourse on the diverse ends that people attain to as depending on the manner in which the soul (jīva) escapes from its mortal frame (XII, 318). The story of Yājñavalkya's acquisition of the Yajurveda, as a boon from Sūrya, who had been gratified with his penances
Sūrya had said: “Made up of the essence of speech, the goddess Sarasvatī will enter into thy body”
“he then commanded me to open my mouth
Sarasvatī then entered into my body and I began to burn, and plunged into a stream, angry with Sūrya, who told me that the burning would soon cease, and then the whole Veda with its appendix and the Upanishads would appear in me by inward light, and I should edit the entire Śatapatha, and then turn to the path of emancipation, coveted both by Sāṅkhyas and by Yogins. Sūrya then went to the Asta hills. Sarasvatī appeared before me (description). I taught the Śatapathabrāhmaṇa, etc., to 100 good disciples and thereby did what was disagreeable to my maternal uncle [Vaiśampāyana]. I undertook the management of the sacrifice of thy father
there a dispute arose between me and my maternal uncle as to who should be permitted to appropriate the dakshiṇā for the recitation of the Vedas
in the very presence of Devala I took half of that dakshiṇā
thy father and Sumantu and Paila and Jaimini, etc., all acquiesced in that arrangement. I had thus got from Sūrya the fifteen Yajushes, and likewise Romaharsha learned the Purāṇas (differently PCR.). Aided by Sarasvatī and Sūrya I then set myself to compile the Śatapathabrāhmaṇa… G. Viśvāvasu (Kāśyapa, v. 11777), conversant with the Vedānta, once put me twenty-four questions relating to the Vedas, and then a twenty-fifth (ānvīkshikīṃ) ()
having thought of Sarasvatī I answered them properly, having expounded to him the fourth science that treats of emancipation, and which is based upon the twenty-fifth principle, i.e. jīva.” (The answers to the questions.) The personal soul (jīva) and the Supreme Soul should be regarded as one and the same. This Viśvāvasu thought difficult to understand, quoting Jaigīshavya, etc. ()
“M.-ṛ. in Brahmaloka say that Āditya (the sun) himself is thy preceptor.” Yājñavalkya instructed him of the relation of the twenty-fifth (jīva) to the twenty-sixth (the Supreme Soul). “Viśvāvasu proceeded towards heaven, and inculcated the science he had obtained from me to the gods in Brahmaloka, etc.” Honoured by Daivarāti, Yājñavalkya left his court
the king gave a million of kine, etc., to a number of brahmans
installing his son in the sovereignty of the Videhas, he adopted the practices of the Yatis, and began to study the science of the Sāṅkhyas and Yogins. “They who wait upon Mahat attain to the regions of Mahat
they who wait upon Consciousness attain to the spot that belongs to Consciousness, etc.” “I (Bhīshma) got all this knowledge from Janaka, who had obtained it from Yājñavalkya” (XII, 319).--§ 708: Yudhishṭhira asked how one may avoid decrepitude and death. Bhīshma related the old narrative of the Bhikshu M.-ṛ. Pañcaśikha and king Janaka Vaideha, who put him that same question and was instructed by him (XII, 320).--§ 709: Asked by Yudhishṭhira as to how it is possible for a householder to attain to emancipation, Bhīshma recited the SulabhāJanakasaṃvāda (b) (XII, 321).--§ 710: Yudhishṭhira inquired how in days of old Śuka Vaiyāsaki was won over to renunciation (nirvedam āpannaḥ). Bhīshma recited the discourse of Vyāsa to Śuka expounding the vanity of worldly attachments. “That sinful wretch who transgresses the ten boundaries that have been fixed by Svayambhū himself is obliged to pass his time in great affliction in the wild wastes in the dominions of the king of the Pitṛs
that man who is tainted with cupidity… has to go to deep hells…and is forced to bathe in the broad river Vaitaraṇī, whose waters are scalding, etc. (description of hell)…Very soon the wind of Yama will blow before thee…By performing the duties of the domestic life men attain to the region of Prajāpati or Bṛhaspati or Indra.” Śuka, leaving his father, proceeded to seek a preceptor that could teach him the religion of emancipation (XII, 322).--§ 711: Asked by Yudhishṭhira, Bhīshma discoursed on the efficacy of gifts, sacrifices, penances, services to preceptors, etc. (XII, 323).-§ 712: Śukotpatti (q.v.).--§ 713: Śukakṛti (q.v.).--§ 714: Śukakṛtya (q.v.).--§ 715: Śuka-Nārada-saṃvāda (q.v.).-§ 716: Śukābhipatana (q.v.) (XII, 324--334).--§ 717: Yudhishṭhira asked who the Supreme Deity is, etc. Bhīshma recited the old story of the discourse between Nārada and Ṛ. Nārāyaṇa in the hermitage of Badarī, i.e. Nārāyaṇīya (b), including the story of Uparicara (c) and BrahmaRudra-saṃvāda (d) (XII, 335--352).--§ 718: Asked by Yudhishṭhira about the foremost duties of men belonging to the different modes of life, Bhīshma related the discourse on this topic in days of yore between D.-ṛ. Nārada and Indra, i.e. Uñchavṛtty-upākhyāna (b) (XII, 353--356).