Pitu Gotra 13 KR IRS 12524 13524
Before adding some more under Gotra and going towards Brahmanas
sect, these classifications as Varna is discussed in Mahabhartham in this
parve where everything is analysed and concluded thread bear. Brahmin as a
varna is by birth is conclusive from Brugu Vs Bharadwaj conversations and
if some one asserts and call even them as Shudras will not mitigate the
verdict. Hence the development of our wisdom and the causes of
deteriorations are revealed through verses of 5000 years old. This is
Ganguly edition for reference.
MAHABHARATHAM BOOK 12 CHAP 188
VARNA, BRUGU AND BHARADDWAJA Moksha dharma parva
"Bhrigu said, 'Brahman first created a few Brahmanas who came to be called
Prajapatis (lords of creation). Possessed of splendour equal to that of the
fire or the Sun, they were created out of the energy of that First-born
Being. The puissant Lord then created Truth, Duty, Penance, the eternal
Vedas, all kinds of pious acts, and Purity, for enabling creatures to
attain to heaven (by practising them). After this, the Deities and the
Danavas, the Gandharvas, the Daityas, the Asuras, the great snakes, the
Yakshas, the Rakshasas, the Serpents, the Pisacas, and human beings with
their four divisions, viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras, O
best of regenerate ones, and all the other orders of creatures that exist,
were created. The complexion the Brahmanas obtained was white; that which
the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and
that which was given to the Sudras was black.'
"Bharadvaja said, 'If the distinction between the four orders (of human
beings) be made by means only of colour (attribute), then it seems that all
the four orders have been mingled together. Lust, wrath, fear, cupidity,
grief, anxiety, hunger, toil, possess and prevail over all men. How can men
be distinguished by the possession of attributes? The bodies of all men
emit sweat, urine, faeces, phlegm, bile, and blood. How then can men be
distributed into classes? Of mobile objects the number is infinite; the
species also of immobile objects are innumerable. How, then, can objects of
such very great diversity be distributed into classes?'
"Bhrigu said, 'There is really no distinction between the different orders.
The whole world at first consisted of Brahmanas. Created (equal) by
Brahman, men have, in consequence of their acts, become distributed into
different orders. They that became fond of indulging in desire and enjoying
pleasures, possessed of the attributes of severity and wrath, endued with
courage, and unmindful of the duties of piety and worship,—these Brahmanas
possessing the attribute of Passion,—became Kshatriyas. Those Brahmanas
again who, without attending to the duties laid down for them, became
possessed of both the attributes of Goodness and Passion, and took to the
professions of cattle-rearing and agriculture, became Vaisyas. Those
Brahmanas again that became fond of untruth and injuring other creatures,
possessed of cupidity,—engaged in all kinds of acts for a living, and
fallen away from purity of behaviour, and thus wedded to the attribute of
Darkness, became Sudras. Separated by these occupations, Brahmanas, falling
away from their own order, became members of the other three orders. All
the four orders, therefore, have always the right to the performance of all
pious duties and of sacrifices. Even thus were the four orders at first
created equal by Brahman who ordained for all of them (the observances
disclosed in) the words of Brahma (in the Vedas). Through cupidity alone,
many fell away, and became possessed by ignorance. The Brahmanas are always
devoted to the scriptures on Brahma; and mindful of vows and restraints,
are capable of grasping the conception of Brahma. Their penances therefore,
never go for nothing. They amongst them are not Brahmanas that are
incapable of understanding that every created thing is Supreme Brahma.
These, falling away, became members of diverse (inferior) orders. Losing
the light of knowledge, and betaking themselves to an unrestrained course
of conduct, they take birth as Pisacas and Rakshasas and Pretas and as
individuals of diverse Mleccha species. The great Rishis who at the
beginning sprang into life (through Brahman’s Will) subsequently created,
by means of their penances, men devoted to the duties ordained for them and
attached to the rites laid down in the Eternal Vedas. That other Creation,
however, which is eternal and undecaying, which is based upon Brahma and
has sprung from the Primeval God, and which has its refuge upon yoga, is a
mental one.'"
The commentator explains that the words expressive of hue or colour really
mean attributes. What is intended to be said is that the Brahmanas had the
attribute of Goodness (Sattva); the second order had the attribute of
Passion (Rajas); the third got a mixture of the two, i.e., both goodness
and passion (Sattva and Rajas); while the lowest order got the remaining
attribute, viz., Darkness (Tamas).
The distinction here laid down seems to be this: the eternal creation is
due to the yoga or mental action of the Primeval Deity. That creation which
we behold is the result of the penances of those sages who were first
created. Perhaps, what is intended to be said is that the principle of
life, of life proceeding from life, and primal matter with space, etc., are
all due to the fiat of God; while all visible and tangible objects,
resulting from the action of those principles and from primal matter and
space, are attributable to the ancient sages.
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Section CLXXXIX Mokshadharma Parva
"Bharadvaja said, 'By what acts does one become a Brahmana? By what, a
Kshatriya? O best of regenerate ones, by what acts again does one become a
Vaisya or a Sudra? Tell me this, O foremost of speakers.'
"Bhrigu said, 'That person is called a Brahmana who has been sanctified by
such rites as those called jata (arising) { changed as Jati meant as a
group or clan just 500 years before by small section of brahmin, who were
identified by the earlier 12th chap of Mahabharatham} and others; who is
pure in behaviour; who is engaged in studying the Vedas; who is devoted to
the six well-known acts (of ablutions every morning and evening, silent
recitation of mantras, pouring libations on the sacrificial fire,
worshipping the deities, doing the duties of hospitality to guests, and
offering food to the Visvedevas); who is properly observant of all pious
acts; who never takes food without having offered it duly to gods and
guests; who is filled with reverence for his preceptor; and who is always
devoted to vows and truth. He is called a Brahmana in whom are truth,
gifts, abstention from injury to others, compassion, shame, benevolence]
and penance. He who is engaged in the profession of battle, who studies the
Vedas, who makes gifts (to Brahmanas) and takes wealth (from those he
protects) is called a Kshatriya. He who earns fame from keep of cattle, who
is employed in agriculture and the means of acquiring wealth, who is pure
in behaviour and attends to the study of the Vedas, is called a Vaisya. He
who takes pleasure in eating every kind of food, who is engaged in doing
every kind of work, who is impure in behaviour, who does not study the
Vedas, and whose conduct is unclean, is said to be a Sudra. If these
characteristics be observable in a Sudra, and if they be not found in a
Brahmana, then such a Sudra is no Sudra, and, such a Brahmana is no Brahmana.
By every means should cupidity and wrath be restrained. This as also
self-restraint, are the highest results of Knowledge. Those two passions
(viz., cupidity and wrath), should, with one’s whole heart, be resisted.
They make their appearance for destroying one’s highest good. One should
always protect one’s prosperity from one’s wrath, one’s penances from
pride; one’s knowledge from honour and disgrace; and one’s soul from error.
That intelligent person, O regenerate one, who does all acts without desire
of fruit, whose whole wealth exists for charity, and who performs the daily
Homa, is a real Renouncer. One should conduct oneself as a friend to all
creatures, abstaining from all acts of injury. Rejecting the acceptance of
all gifts, one should, by the aid of one’s own intelligence, be a complete
master of one’s passions. One should live in one’s soul where there can be
no grief. One would then have no fear here and attain to a fearless region
hereafter. One should live always devoted to penances, and with all
passions completely restrained; observing the vow of taciturnity, and with
soul concentrated on itself; desirous of conquering the unconquered senses,
and unattached in the midst of attachments. All things that can be
perceived by the senses are called Manifest. All, however, that is
Unmanifest, that is beyond the ken of the senses, that can be ascertained
only by the subtitle senses, should be sought to be known. If there be no
faith, one will never succeed in attaining to that subtitle sense.
Therefore, one should hold oneself in faith. The mind should be united with
Prana, and Prana should then be held within Brahma. By dissociating oneself
from all attachments, one may obtain absorption into Brahma. There is no
need of attending to any other thing. A Brahmana can easily attain to
Brahma by the path of Renunciation. The indications of a Brahmana are
purity, good behaviour and compassion unto all creatures.'"
The word Ghrina may also mean aversion. Of course, here it would mean, if
used in that sense, aversion for all unrighteous acts.
The first half of the first line of 6 is differently read in the Bombay
edition. Both readings are noticed by Nilakantha. I have adhered to the
Bengal reading, though the Bombay reading is clearer in sense. Visati is a
transitive verb having Pratishtha or some such noun for its object. The
literal meaning is He who acquires fame, etc.
Here the speaker describes the character of Karma-sannyasa (renunciation of
acts). Samarambha generally means all kinds of acts. Here, however, only
sacrifices and other scriptural rites are intended. I follow Nilakantha in
rendering the second line, although the plain meaning would seem to be "who
pours everything in gift."
The gross world is perceivable by the ordinary senses. Behind the gross
world is a subtle one which the subtle senses i.e., the senses when
sharpened by yoga, can perceive. With death, the gross body alone is
dissolved The subtle body or form, called the Linga-sareera, and made up of
what is called the Tanmatra of the primal elements, remains. Even that
retains all the characteristics of the world in an incipient form. The
Linga-sareera also must be destroyed before absorption into Brahma can take
place.
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Section CXC Mokshadharma Parva
"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that creates
all creatures. It is by Truth that the whole universe is upheld; and it is
with the aid of Truth that one goes to heaven. Untruth is only another form
of Darkness. It is Darkness that leads downwards. Those who are afflicted
by Darkness and covered by it fail to behold the lighted regions of heaven.
It has been said that Heaven is Light and that Hell is Darkness. The
creatures that dwell in the universe may obtain both heaven and hell. In
this world also, truth and untruth lead to opposite courses of conduct and
opposite indications, such as Righteousness and Unrighteousness, light and
darkness, pleasure and pain. Amongst these, that which is Truth is
Righteousness; that which is Righteousness is Light; and that which is
Light is Happiness. Similarly, that which is Untruth is Unrighteousness;
that which is Unrighteousness is Darkness; and that which is Darkness is
Sorrow or Misery. In this respect it is said that they that are possessed
of wisdom, beholding that the world of lire is overwhelmed with sorrow,
both bodily and mental, and with happiness that is sure to end in misery,
never suffer themselves to be stupefied. He that is Wise will strive to
rescue himself from sorrow. The happiness of living creatures is unstable
both here and hereafter. [CAN ONE IMAGINE THE SOURCE OF BUDDHISM? The
felicity that is obtained in heaven is not everlasting, being limited in
point of duration by the degree or measure of merit that is achieved here.]
The happiness of creatures that are overwhelmed by Darkness
disappears like the splendour of the Moon when afflicted by Rahu. Happiness
is said to be of two kinds, viz., bodily and mental. Both in this and the
other world, the visible and the invisible fruits (of action) are specified
(in the Vedas) for the sake of happiness. [ The sense seems to be that
Vedas declare those fruits in order that men may strive for them when they
lead to happiness.] There is nothing more important than happiness and
among the fruits or consequences of the triple aggregate. Happiness is
desirable. It is an attribute of the Soul. Both Virtue and Profit are
sought for its sake. Virtue is its root. This, indeed, is its origin. All
acts have for their end the attainment of happiness.'
"Bharadvaja said, 'You have said that happiness is the highest object, I do
not comprehend this. This attribute of the soul that (you say) is so
desirable is not sought by the Rishis who are regarded to be engaged in
something promising a higher reward. It is heard that the Creator of the
three worlds, viz., the puissant Brahman, lives alone, observant of the vow
of Brahmacarya. He never devotes himself to the happiness obtainable from
the gratification of desire. Also, the divine Master of the universe, the
lord of Uma, reduced Kama (the deity of desire) to extinction. For this
reason, we say that happiness is not acceptable to high-souled people. Nor
does it appear to be a high attribute of the Soul. I cannot put faith in
what your divine self has said, viz., that there is nothing higher than
happiness. That there are two kinds of consequences in respect of our acts,
viz., the springing of happiness from good acts and of sorrow from sinful,
acts, is only a saying that is current in the world.'
HAPPINESS IS WHAT DISCUSSED:
"Bhrigu said, 'On this it is said as follows: from Untruth springs
Darkness. They that are overwhelmed by Darkness pursue only Unrighteousness
and not Righteousness, being overmastered by wrath, covetousness, malice,
falsehood, and similar evils. They never obtain happiness either here or
hereafter, On the other hand, they are afflicted by various kinds of
disease and pain and trouble. They are also tortured by Death,
imprisonment, and diverse other griefs of that kind, and by the sorrows,
attending on hunger and thirst and toil. They are also pained by the
numerous bodily griefs that arise from rain and wind and burning heat and
exceeding cold. They are also overwhelmed by numerous mental griefs caused
by loss of wealth and separation from friends, as also by griefs caused by
decrepitude and death. They that are not touched by these diverse kinds of
physical and mental afflictions, know what happiness is. These evils are
never found in heaven. There delicious breezes blow. In heaven there is
also perpetual fragrance. In heaven there is no hunger, no thirst, no
decrepitude, no sin. In this world there is both happiness and misery. In
hell there is only misery. Therefore, happiness is the highest object of
acquisition. The Earth is the progenitrix of all creatures. Females partake
of her nature. The male animal is like Prajapati himself. The vital seed,
it should be known, is the creative energy. In this way did Brahman ordain
in days of old that the creation should go on. Each, affected by his own
acts, obtains happiness or misery.'"
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Section CXCI Mokshadharma Parva
"Bharadvaja said, 'What has been said to be the consequence of gift? What
of Righteousness? What of conduct? What of Penances well-performed? What of
the study and recitation of the Vedas? And what of pouring libations upon
the fire?'
'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By
study of the Vedas, one obtains blessed tranquillity. By gift, one obtains
pleasure and articles of enjoyment. By Penances, one acquires blessed
heaven. Gift is said to be of two kinds: gifts for the other world, and
those for this. Whatever is given to the good attends the giver in the
other world. Whatever is given to those that are not good produces
consequences enjoyable here. The consequences of gifts are commensurate
with the gifts themselves.'
"Bharadvaja said, 'What course of duties should be performed by whom? What
also are the characteristics of duty? How many kinds of duty are there? It
behoves you to tell me these.'
"Bhrigu said, 'Those wise men who are engaged in practising the duties laid
down for them succeed in obtaining heaven as their reward. By doing
otherwise people become guilty of folly.'(work is worship)
"Bharadvaja said, 'It behoves you to tell me about the four modes of life
that were formerly laid down by Brahman, and the practices ordained for
each of them.'
"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the
world, and for the protection of righteousness, indicated four modes of
life. Amongst them, residence in the abode of the preceptor is mentioned as
the first (in order of time). He who is in this mode of life should have
his soul cleansed by purity of conduct, by Vedic rites, and by restraints
and vows and humility. He should worship the morning and evening twilights,
the Sun, his own sacred fire, and the deities. He should cast off
procrastination and idleness. He should cleanse his soul by saluting his
preceptor, by studying the Vedas, and by listening to his preceptor’s
instructions. He should perform his ablutions thrice (viz., in the morning,
noon, and evening). He should lead a life of celibacy; attend to his sacred
fire; dutifully serve his preceptor; daily go out on a round of mendicancy
(for supporting himself); and give ungrudgingly unto his preceptor the
whole of what is obtained in alms. Willingly accomplishing everything that
the commands of his preceptor may indicate, he should be ready to receive
such Vedic instruction as his preceptor may give him as a favour. On this
subject there is a verse: That Brahmana who obtains his Veda by attending
with reverence upon his preceptor, succeeds in attaining to heaven and
obtains the fruition of all his desires. The domestic mode of life is
called the second (in point of time).
We shall explain to you all the pious acts and indications of that
mode. Those who having completed their residence in the preceptor’s abode
return home, who are of pious conduct, who desire the fruits of a virtuous
course of behaviour with spouses in their company, have this mode of life
ordained for them. In it Virtue, Wealth, and Pleasure, may all be obtained.
It is (thus) suited to the cultivation of the triple aggregate. Acquiring
wealth by irreproachable acts, or with wealth of high efficacy which is
obtained from recitation of the Vedas, or living upon such means as are
utilised by the regenerate Rishis, A pupil should never solicit his
preceptor for instruction. He should attend only when the preceptor calls
him. To this day, the rule is rigidly observed in all Tolls throughout
India. It should be added to the credit of those engaged in teaching that
they very seldom neglect their pupils. The story is authentic of the
grandfather of the great Baneswar Vidyalankar of Nuddea, himself as great a
professor as Baneswar, of continuing to teach his pupils in the outer
apartments even after receiving intelligence of his son’s death within the
inner apartments of the family dwelling. The fact is, he was utterly
absorbed in his work, that when his good lady, moved by his apparent
heartlessness, came out to tax him he answered her, in thorough absence of
mind, saying, 'Well, do not be disturbed. If I do not weep for my son, I
will do so for that grandchild in your arms.' The pupils at last recalled
him to the realities of the hour. or with the produce of mountains and
mines, or with the wealth represented by the offerings made in sacrifices
and on the termination of vows and other observances, and those made unto
deities, the householder should lead this mode of life. That mode of life
is regarded as the root of all the others. They who are residents in the
abodes of preceptors, they who lead lives of mendicancy, and others who
live in the observance of vows and restraints to which they are pledged,
derive from this mode the means they live upon, the offerings they make
unto the Pitris and the deities, and, in short, their entire support. The
third mode of life is called the Forest-life. ( by picking up fallen grains
from the field after the crop has been cut away and removed by the owner.)
For those that lead it, there is no storing of wealth and
articles. [Upaskara
means renunciation.] Generally, these pious and good men, subsisting upon
good food, and engaged in studying the Vedas, roam ever the earth for
journeying to tirthas and visiting diverse realms. Standing up, advancing
forward, sweet speeches uttered in sincerity, gifts according to the
measure of the giver’s competence, offer of seats and beds of the best
kind, and presents of excellent food, are some of the means for showing
them regard. On this subject there is a verse: If a guest turns away from a
house with expectations unfulfilled, he is supposed to take away the merits
of the householder and leave the latter all his misdeeds. Then again in the
domestic mode of life the deities are gratified by sacrifices and other
religious rites; the Pitris by the performance of obsequies rites; the
Rishis by cultivation of (Vedic) knowledge, by listening to the
instructions of preceptors, and by committing to memory the scriptures; and
lastly the Creator by begetting children. [ It is generally said that by
procreating offspring, one gratifies the Pitris or pays off the debt one
owes to one’s deceased ancestors. Here Bhrigu says that by that act one
gratifies the Creator. The idea is the same that forms the root of the
command laid on the Jews, —Go and multiply.] KR when I write through
Hinduism how Greek and jews developed from us it went unnoticed; but what
is written here ,finds a place in their scriptures, including some Rig veda
verses also, as narrated by Maha Periyava in deivathin kural}
On this subject there are two verses: One in the observance of this
mode of life should speak upon all creatures’ words breathing affection and
agreeable to the ears. To give pain, to inflict mortifications, and harsh
words, are all censurable. Insult, arrogance, and deceit, also should be
avoided. Abstention from injury, truth, and absence of wrath, produce the
merit of penances in all the (four) modes of life. In the domestic mode of
life these are allowed, viz., the use and enjoyment of floral garlands,
ornaments, robes, perfumed oils and unguents; enjoyment of pleasures
derived from dancing and music, both vocal and instrumental, and all sights
and scenes that are agreeable to the sight; the enjoyment of various kinds
of viands and drinks belonging to the principal orders of edibles, viz.,
those that are swallowed, those that are lapped, those that are quaffed,
and those that are sucked; and the enjoyment of pleasures derivable from
sports and every kind of amusement and the gratification of desires. That
man who in the observance of this mode of life seeks the acquisition of the
triple aggregate (viz., Religion, Wealth, and Pleasure), with that of the
great end of the three attributes of Goodness and Passion and Darkness,
enjoys great happiness here and at last attains to the end that is reserved
for persons that are virtuous and good.[8] Even that householder who
observes the duties of his mode of life by following the practice of
picking up fallen grains of corn from the cracks of fields and who abandons
sensual pleasure and attachment to action, does not find it difficult to
obtain heaven.'"
Xxxxxxxxxxxxxxxxxxxx Pitu Gotra Part 13 KR IRS 12524/13524
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