Everything
else is the deceit of Death.
Warner - World's Best Literature - v14 - Ibn to Juv
May the
joy-desiring virile steeds bring your chariot with Dawn's first
approach; that chariot of which the reins are rays of light, and
there is wealth upon it. Come with the steeds which observe the
order of the seasons. Approach, O lords of heroes, O true ones,
upon your car which has three seats and is full of riches, which
goes upon a golden path. Let this car of yours, bringing us
food, come to us. Ye freed Cyavāna from his old age; ye gave
a swift steed to Pedu; ye rescued Atri from the anguish of
darkness; ye set down, released from his fetters, Jāhusha. The
prayer is said, O Horsemen; the song is withered. Accept the
;
skillful poem, O manly heroes. These prayers have now ascended
to you, they belong to you. O all ye gods, protect us evermore
with blessings.
N°"thundering with "noise.
A LATE VEDIC HYMN TO VĀTA, THE WIND
ow the greatness of Vāta's chariot! It goes breaking and
It touches the sky and rushes
across the earth, making clouds, rearing up the dust. Then
all the forms of Vāta [different winds] rush together. They come
to him like women coming to a rendezvous. United with them,
going on the same chariot, is borne the god, the king of all cre-
ated things. He sleeps not when he goes on his pathway, wan-
dering through the air. He is the friend of the [Divine] Waters.
He is first-born and holy. Where was he created, whence did he
arise ? Vāta is the spirit [breath] of the gods; he is the source
of created things. He goes where he will. His sound is heard
but not his form. This Vāta let us duly honor with our oblations.
## p. 7945 (#137) ###########################################
INDIAN LITERATURE
7945
BURIAL HYMN (TO YAMA AND THE DEAD)
To YAMA
EVERE with oblations King Yama, who once went over the
great mountains and spied out a path for many, him, the
Yama was
son of the gleaming sky, him who collects men.
the first to find us a way.
R
TO THE DEAD
GO FORTH, go forth on the old paths, where are gone our old
fathers; and thou shalt see both joyous kings, Yama and Heaven.
Unite thyself with the fathers, get satisfaction of all thy desires,
in the highest heaven.
Yama will give to this spirit a
resting-place. Run past on a good path the two dogs, the four-
eyed [dogs), the spotted [dogs that guard the path]. Depart unto
the fathers who rejoice with Yama.
.
A LATE VEDIC PHILOSOPHICAL HYMN
As soon
I
N THE beginning arose the Golden Germ.
as he was
born he became the lord of all. He established earth and
heaven. To what god shall we offer sacrifice? He who gives
breath and strength, whose command the shining gods obey — to
what god shall we offer sacrifice ? He whose shadow is life and
death to what god shall we offer sacrifice ?
When first
the great waters went everywhere, holding the Germ [of life), and
generating light, then arose from them the one Spirit [breath] of
the gods.
May he who is the begetter of earth, the holy
one who begot heaven, injure us not. Lord of all beings, thou
alone embracest all things. To this god, to the Lord of all beings,
let us offer sacrifice.
A LATE VEDIC HYMN OF CREATION
T
HERE was then neither being nor not-being. There was no
air, no sky. What hid it ? Where was it and in whose pro-
tection was it? Was it water or deep darkness? There was
neither death nor immortality. There was no difference between
## p. 7946 (#138) ###########################################
7946
INDIAN LITERATURE
night and day. That One breathed.
That One breathed. Other than the One, above
the One, nothing existed. Darkness was concealed in darkness
in the beginning. Undifferentiated water was all this universe.
.
Through desire, the primal seed of mind, creation arose. After
this came the gods.
A LATE VEDIC MYSTIC HYMN TO VĀC (SPEECH, LOGOS)
I
WANDER with the tempest-gods, with the light-gods, with all
the gods. I support the Sun, Heaven, Indra, Agni, and the
Twin Horsemen.
To him that worships me, to him
that offers me the soma sacrifice, I give wealth. I am the queen,
the best of those that deserve sacrifice.
The gods have
established me in many places.
I am that by means of
which one eats, breathes, sees, and hears. Him that I love I
make strong, to be priest, seer, and wise. 'Tis I bend the bow
of the destroyer Rudra, to hit the unbeliever.
I prepare war
for the people. I am entered into earth and heaven. I beget
upon the height the father of the Universe. My place is in the
waters, in the sea; thence I extend myself among all creatures,
and touch heaven with my crown. Like Wind I blow, encom-
passing all creatures. Above heaven and above earth am I; so
great am I grown in majesty.
Translations of E. W. H.
AN INCANTATION
From the Atharva-Veda)
T"
He sin-hated, god-born plant, which frees from the curse as
the waters wash out a spot, has washed away all curses, the
curse of my rival and of my sister. I have put under my
feet the curse of the Brahman.
With this plant protect
my wife, protect my child, protect our property.
May
the curse (of my rival] return to the curser.
I smite the
ribs of the foe that has the evil eye.
Translation of E. W. H.
## p. 7947 (#139) ###########################################
INDIAN LITERATURE
7947
LEGEND OF THE FLOOD
From the "Çatapatha Brāhmana)
IN
»
N THE morning they brought water to Manu to wash with, even
as to-day they bring it to wash hands with. While he was
washing, a fish came into his hands. The fish said, "Keep
me and I will save thee. ” — “From what wilt thou save me? ” —
"A food will sweep away all creatures on earth. From that will
I save thee. ” “How am I to keep thee ? ” — “As long as we are
small,” it said, "we are subject to destruction. Fish eats fish.
Thou shalt keep me first in a jar. When I outgrow that, thou
shalt dig a hole and keep me in it. When I outgrow that, thou
shalt take me down to the sea, for then I shall be beyond
destruction. ” It soon became a jhasha [a great horned fish), for
this is the largest fish; and then it said, “The flood will come
in such a year. Look out for me, and build a ship. When the
flood rises, enter into the ship, and I will save thee. ” After he
had kept it, he took it to the sea. And the same year as the
fish had said, he looked out for the fish and built a ship. And
when the flood rose he entered into the ship. Then the fish
swam up, and Manu tied the ship's rope to the horn of the
fish; and thus he sailed up swiftly to the Northern Mountain.
“I have saved thee,” it said: "fasten the ship to a tree. But let
not the water leave thee stranded while thou art on the mountain-
top. Descend slowly as the water goes down. ” So he descended
slowly; and that descent from the Northern Mountain is still
called Manu's Descent. The flood then swept off all the creat-
ures of the earth, and Manu remained here alone.
Translation of E. W. H.
DIALOGUE OF YĀJÑAVALKYA AND MĀITREYĪ
From the Upanishads)
YAN
Y ,
ĀJÑAVALKYA had two wives, Māitreyi and Kātyāyani.
Māitreyi was versed in holy knowledge [brahma], but
Kātyāyani had only such knowledge as women have. But
when Yājñavalkya was about to go away into the forest [to
become a hermit], he said, “Māitreyi, I am going away from
this place. Behold, I will make a settlement between thee and
that Katyāyani. ” Then said Māitreyī, "Lord, if this whole earth
## p. 7948 (#140) ###########################################
7948
INDIAN LITERATURE
(C
filled with wealth were mine, how then ? should I be immortal
by reason of this wealth ? » “Nay,” said Yājñavalkya: "even
as is the life of the rich would be thy life; by reason of wealth
one has no hope of immortality. ” Then said Māitreyi, “With
what I cannot be immortal, what can I do with that? Whatever
my Lord knows, even that tell me. ” And Yājñavalkya said,
“Dear to me thou art, indeed, and fondly speakest. Therefore
I will explain to thee, and do thou regard me as I explain. ”
And he said: “Not for the husband's sake is a husband dear,
but for the ego's sake is the husband dear; not for the wife's
sake is a wife dear, but for the ego's sake is a wife dear; not
for the sons' sake are sons dear, but for the ego's sake are sons
dear; not for wealth's sake is wealth dear, but for the ego's sake
is wealth dear; not for the sake of the Brahman caste is the
Brahman caste dear, but for the sake of the ego is the Brahman
caste dear; not for the sake of the Warrior caste is the Warrior
caste dear, but for love of the ego is the Warrior caste dear;
not for the sake of the worlds are worlds dear, but for the sake
of the ego are worlds dear; not for the sake of gods are gods
dear, but for the ego's sake are gods dear; not for the sake of
bhiits (spirits] are bhūts dear, but for the ego's sake are bhūts
dear; not for the sake of anything is anything dear, but for love
of one's self [ego] is anything [everything] dear; the ego must
be seen, heard, apprehended, regarded, Māitreyī, for with the
seeing, hearing, apprehending, and regarding of the ego the All
is known.
Even as smoke pours out of a fire lighted with
damp kindling-wood, even so out of the Great Being is blown
out all that which is, — Rig Veda, Yajur Veda, Sāma-Veda, Ath-
arva- [Angiras] Veda, Stories, Tales, Sciences, Upanishads, food,
drink, sacrifices; all creatures that exist are blown [breathed]
out of this one [Great Spirit] alone. As in the ocean all the
waters have their meeting-place; as the skin is the meeting-
place of all touches; the tongue, of all tastes; the nose, of all
smells; the mind, of all precepts; the heart, of all knowledges;
as salt cast into water is dissolved so that one cannot
seize it, but wherever one tastes it is salty,— so this Great Being,
endless, limitless, is a mass of knowledge. It arises out of the
elements and then disappears in them. After death there is no
more consciousness. I have spoken. ” Thus said Yājñavalkya.
Then said Māitreyī, "Truly my Lord has bewildered me in
saying that after death there is no more consciousness. ” And
## p. 7949 (#141) ###########################################
INDIAN LITERATURE
7949
Yājñavalkya said: - «I say nothing bewildering, but what suf-
fices for understanding. For where there is as it were duality
[dväitam], there one sees, smells, hears, addresses, notices, knows
another; but when all the universe has become mere ego, with
what should one smell, see, hear, address, notice, know any one
(else] ? How can one know him through whom he knows this
all, how can he know the knower [as something different]? The
ego is to be described by negations alone, the incomprehensible,
imperishable, unattached, unfettered; the ego neither suffers nor
fails. Thus, Maitreyi, hast thou been instructed. So much for
immortality. ” And having spoken thus, Yājñavalkya went away
[into the forest).
Translation of E. W. H.
»
THE WISDOM OF DEATH
From the (Katha Upanishad'
D"
EATH spoke, and said:- Pleasure is one thing; happiness
-
another: both with different cords bind a man. He that
chooses happiness (instead of pleasure] attains bliss. He
that chooses pleasure loses his aim. There is no future for the
fool who seeks pleasure, who is befooled by love of wealth.
« This is the world, there is no other. ” If one thinks thus, he
comes again and again into my power. He who by union with
the Spirit (all-soul] comprehends God, who is hard to know, who
is concealed, the Old One, he, the wise man, leaves behind him
joy and sorrow. The Spirit is finer than fine, greater than great,
concealed in the inner part of all beings. He who has no more
wishes and is free from care, he sees the greatness of the Spirit,
by the mercy of the Creator. This Spirit [all-soul] cannot be
grasped by means of the Brāhmanas, nor by means of reason,
nor by means of deep study. He whom the Spirit chooses for
his own, only he can comprehend the Spirit. This Spirit is hid.
den in all beings. He does not appear, but he is recognized by
the high and fine intuition of the wise. Stand up! awake! Be
watchful and attain royal blessings. Narrow is the path, so say
the wise, narrow and sharp as a razor's edge.
When all
desires of the heart shall cease, then man becomes immortal;
then he attains to union with absolute being.
Translation of E. W. H.
## p. 7950 (#142) ###########################################
7950
INDIAN LITERATURE
SPECIMEN OF THE (DOGMATIC] JAIN LITERATURE
The Five Vows [OF THE JAIN ASCETIC]
From the Ācārānga-Sūtra)
1
RENOUNCE all killing of living beings, whether small or great,
whether movable or immovable. I will neither myself kill
living beings nor cause others to do so, nor consent to it.
As long as I live I confess and blame, repent and exempt myself
of these sins in the thrice threefold way: in mind, speech, and
body. (2) I renounce all vices of lying speech arising from anger
or greed or fear or mirth. I confess [etc. , as in the first vow).
(3) I renounce all taking of everything not given, either in a
village, a town, or a wood, either of little or much, or small or
great, of living or lifeless things. I shall neither myself take
what is not given nor cause others to take it, nor consent to
their taking it. As long as I live I confess [etc. , as in the first
vow). (4) I renounce all sexual pleasures, either with gods, men,
or animals, I shall not myself give way to sensuality, nor cause
others [etc. , as above). (5) I renounce all attachments, whether
little or much, small or great, living or lifeless. I will neither
myself form such attachments, nor cause others to do so, nor
consent to their doing so [etc. ].
Translation of Jacobi.
CITATIONS FRON BUDDHISTIC LITERATURE
FROM THE (DHAMMAPADA'
A'
ll that we have is the result of what we have thought; it is
founded on our thoughts; it is made up of our thoughts.
If a man speaks or acts with an evil thought, pain follow's
him as the wheel follows the foot of the ox that draws the
carriage; but if a man speaks or acts with a pure thought, hap-
piness follows him like a shadow that never leaves him. Earnest-
ness is the path that leads to escape from death; thoughtlessness
is the path that leads to death. Those who are in earnest do
not die; those who are thoughtless are as if dead already. Long
is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish.
## p. 7951 (#143) ###########################################
INDIAN LITERATURE
7951
There is no suffering for him who has finished his journey
and abandoned grief, who has freed himself on all sides and
thrown off the fetters.
Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires
attain Nirvana.
He who, seeking his own happiness, punishes or kills beings
that also long for happiness, will not find happiness after death.
Looking for the maker of this tabernacle I shall have to
run through a course of many births, so long as I do not find;
and painful is birth again and again. But now, maker of the
tabernacle, thou hast been seen; thou shalt not make up this
tabernacle again. All thy rafters are broken, thy ridge-pole is
sundered; thy mind, approaching Nirvāna, has attained to extinc-
tion of all desires.
Better than going to heaven, better than lordship over all
worlds, is the reward of entering the stream of holiness.
Not to commit any sin, to do good, and to purify one's mind,
that is the teaching of the Buddhas,
Let us live happily, not hating them that hate us.
Let us
live happily, though we call nothing our own. We shall be like
bright gods, feeding on happiness.
From lust comes grief, from lust comes fear: he that is free
from lust knows neither grief nor fear.
The best of ways is the eightfold [path]; this is the way,
there is no other, that leads to the purifying of intelligence. Go
on this way!
Everything else is the deceit of Death. You your-
self must make the effort. Buddhas are only preachers. The
thoughtful who enter the way are freed from the bondage of
Death.
Translation of Max Müller.
CONVERSATION OF THE HERDSMAN DHANIYA AND BUDDHA
I
HAVE boiled the rice, I have milked the kine,- so said the
herdsman Dhaniya, -I am living with my comrades near
the banks of the great] Mahi river; the house is roofed,
the fire is lit - then rain if thou wilt, О sky!
I am free from anger, free from stubbornness, so said the
Blessed One, -I am abiding for one night near the banks of
## p. 7952 (#144) ###########################################
7952
INDIAN LITERATURE
the [great] Mahi river; my house has no cover, the fire [of
passion] is extinguished — then rain if thou wilt, О sky!
Here are no gadflies,- so said the herdsman Dhaniya, - the
cows are roaming in meadows full of grass, and they can endure
the rain - then rain if thou wilt, О sky!
I have made a well-built raft, — so said the Blessed One, - I
have crossed over, I have reached the further bank, I have over-
come the torrent [of passions]; I need the raft no more — then
rain if thou wilt, o sky!
My wife is obedient, she is not wanton,- so said the herds-
man Dhaniya,- she has lived with me long and is winning;
no wickedness have I heard of her — then rain if thou wilt, O
sky!
My mind is obedient, delivered [from evil], --so said the
Blessed One, - it has been cultivated long and is well subdued;
there is no longer anything wicked in me - then rain if thou
-
wilt, О sky!
I support myself by my own earnings, — so said the herdsman
Dhaniya, - and my children are around me and healthy; I hear
no wickedness of them - then rain if thou wilt, o sky!
- О
I am the servant of none,- so said the Blessed One,— with
what I have gained I wander about in all the world; I have no
need to serve — then rain if thou wilt, o sky!
I have cows, I have calves,- so said the herdsman Dhaniya,
cows in calf and heifers also; and I have a bull as lord over
the cows — then rain if thou wilt, О sky!
I have no cows, I have no calves, — so said the Blessed One,
no cows in calf, and no heifers; and I have no bull as a
lord over the cows—then rain if thou wilt, О sky!
The stakes are driven in and cannot be shaken,- so said the
herdsman Dhaniya,- the ropes are made of holy-grass, new and
well made; the cows will not be able to break them then rain
if thou wilt, О sky!
Like a bull I have rent the bonds, - so said the Blessed One,
- like an elephant I have broken through the ropes, I shall not
be born again – then rain if thou wilt, О sky!
Then the rain poured down and filled both sea and land.
And hearing the sky raining, Dhaniya said: Not small to us the
gain in that we have seen the Blessed Lord; in thee we take
refuge, thou endowed with [wisdom's] eye; be thou our master,
O great sage! My wife and myself are obedient to thee.
O
If we
## p. 7953 (#145) ###########################################
INDIAN LITERATURE
7953
lead a pure life we shall overcome' birth and death, and put an
end to pain.
He that has sons has delight in sons, - so said the Evil
One, - he that has cows has delight in cows, for substance is
the delight of man; but he that has no substance has no delight.
He that has sons has care with his sons, so said the Blessed
One,– he that has cows has likewise care with his cows, for sub-
stance is [the cause of] care; but he that has no substance has
no care.
Translation of Fausböll.
THE DEATH OF BUDDHA
NO
ow the venerable Ananda [Buddha's beloved disciple] went
into the cloister building, and stood leaning against the
lintel of the door and weeping at the thought — “Alas! I
remain still but a learner, one who has yet to work out his own
perfection. And the Master is about to pass away from me —
he who is so kind. ” Then the Blessed One called the brethren
and said, "Where then, brethren, is Ananda ? »
« The vener-
able Ananda [they replied] has gone into the cloister building and
stands leaning against the lintel of the door, weeping. ”
And the Blessed One called a certain brother, and said, «Go
now, brother, and call Ananda in my name and say, Brother
Ananda, thy Master calls for thee. ) » "Even so, Lord,” said that
brother; and he went up to where Ananda was, and said to the
venerable Ananda, “ Brother Ananda, thy Master calls for thee. ”
« It is well, brother,” said the venerable Ananda; and he went to
the place where Buddha was. And when he was come thither
he bowed down before the Blessed One, and took his seat on one
side.
Then the Blessed One said to the venerable Ananda, as he
sat there by his side: “Enough, Ananda; let not thyself be
troubled; weep not. Have I not told thee already that we must
divide ourselves from all that is nearest and dearest ? How can
it be possible that a being born to die should not die? For a
long time, Ananda, hast thou been very near to me by acts of
love that is kind and good and never varies, and is beyond all
measure. [This Buddha repeats three times. ] Thou hast done
well. Be earnest in effort. Thou too shalt soon be free. ”
When he had thus spoken, the venerable Ananda said to the
XIV-498
## p. 7954 (#146) ###########################################
7954
INDIAN LITERATURE
1
Blessed One: “Let not the Blessed One die in this little wattle
and daub town, a town in the midst of the jungle, in this branch
township. For, Lord, there are other great cities, such as Bena-
res [and others] Let the Blessed One die in one of them. ”
[This request is refused by Buddha. Ananda then goes to the
town and tells the citizens that Buddha is dying. ] Now when
they had heard this saying, they, with their young men and
maidens and wives, were grieved and sad and afflicted at heart.
And some of them wept, disheveling their hair, and stretched
forth their arms and wept, fell prostrate on the ground and
rolled to and fro, in anguish at the thought, “Too soon will the
Blessed One die! Too Soon will the Happy One pass away!
Full soon will the light of the world vanish away! »
When Buddha was alone again with his disciples, then the Blessed
One addressed the brethren and said: "It may be, brethren, that
there may be doubt or misgiving in the mind of some brother as
to the Buddha, the truth, the path or the way. Inquire, breth-
ren, freely. Do not have to reproach yourselves afterwards with
this thought: Our Teacher was face to face with us, and we
could not bring ourselves to inquire of the Blessed One when
we were face to face with him. ) » And when he had thus spoken
they sat silent. Then [after repeating these words and receiving
no reply] the Blessed One addressed the brethren and said, "It
may be that you put no questions out of reverence for the
Teacher. Let one friend communicate with another. And when
he had thus spoken the brethren sat silent. And the venerable
Ananda said, "How wonderful a thing, Lord, and how marvel-
ous! Verily, in this whole assembly there is not one brother
who has doubt or misgiving as to Buddha, the truth, the path or
the way. ”
Then Buddha said, “It is out of the fullness of thy
faith that thou hast spoken, Ananda. But I know it for certain. ”
Then the Blessed One addressed the brethren, saying,
“Behold, brethren, I exhort you saying, Transitory are all com-
ponent things; toil without ceasing. " And these were the last
words of Buddha.
Translation of Professor Rhys Davids.
>>
(
((
1
## p. 7955 (#147) ###########################################
INDIAN LITERATURE
7955
EPIC LITERATURE
ARJUNA'S JOURNEY TO HEAVEN
From the Mahābhārata)
A
S he went up in the chariot of Indra, which no mortal can
see, he beheld many wonders in heaven. There neither
the sun shines, nor the moon, nor is there any light of fire,
but self-illuminated is all, through the power of goodness. The
stars, which appear small as lamps from the earth on account of
the great distance, are in reality great bodies. These, the great
souls of departed saints, look ever down on earth, and are full of
beauty, shining each in its own place and with its own glory.
Saints, and heroes who died in battle, wise kings, and hermits,
were there, visible by thousands, angels by thousands, heavenly
singers, like to the sun in glory. And there he saw the water
nymphs, half-gods, and other heavenly beings, all self-luminous.
And as he saw them, Arjuna questioned the charioteer of Indra's
chariot and asked who these glorious creatures might be. Him
answered Mātali, Indra's charioteer: “These are the spirits of
them that have done noble deeds. As stars thou hast seen them
when thou wast upon the earth. ”
After the Translation of Bopp.
THE FATAL GAMBLING
Condensed from the Mahabhārata)
T"
(
HEN came together into the gaming-hall the wicked Duryo-
dhana with his brothers, and Yudhisthira with his brothers.
And round about the hall the elders sat on costly benches
and watched the play. But when they were about to begin, then
said the wicked Duryodhana to Yudhisthira, “Behold the gage
shall be mine, but my uncle Çakuni shall cast the dice. ” Then
answered Yudhisthira and said, “Unheard of is such a play as
this, that one should offer the stake and another should cast the
dice. Is there then treachery here? But if thou wilt, play so. ”-
Then Duryodhana laughed and said, “Who speaks of treachery?
My uncle plays for me. ” Now Çakuni was a gamester and
deceitful, and he played dice without honor. But Duryodhana
began the play, and challenged Yudhisthira, “Here is a pearl of
great price. This is my stake. What wilt thou place against
it ? ” And Yudhisthira said, “I have a chariot and steeds, and
the chariot is golden and the steeds are above price. This is
>
(
## p. 7956 (#148) ###########################################
7956
INDIAN LITERATURE
>>
»
»
my stake. »
And the dice rolled on the board, and Duryodhana,
mocking, said, “Thou hast lost. ” And Yudhisthira answered
calmly, “A treasury of gems have I; they are stored in jars at
home. This is now my stake. ” And the dice rolled, and Dur-
yodhana mocked and said, “Thou hast lost. ” Then said Yudhi-
sthira, “A kingdom have I: this is my stake. ” And Duryodhana
mocked as the dice rolled, and he said, « Thou hast lost thy
kingdom, great king: what stake is now thine ? ” And Yudhi-
sthira said, Here are my brothers. But Bhīma (the second
brother] roared with rage as he heard this, and would have torn
Duryodhana limb from limb. But Arjuna rebuked his brother
and said, “Is not our father dead, and Yudhisthira our eldest
brother? Is he not then the same as our father? And shall a
father not stake his son ? ) Then Bhīma became ashamed. And
the dice rolled and Yudhisthira lost, and Duryodhana laughed and
said, What more ? » And Yudhisthira said, "I play myself as
stake. And they all sat about with white faces and looked on.
And Yudhisthira lost. Then Duryodhana said, “The great king
has staked his own self and lost. What more will the great king
stake? ” But Yudhisthira said, “I have nothing more. ” Then
Duryodhana said, "Nay, great king, thou hast much still. For
thou hast thy wife. I challenge thee again. ” Then Yudhisthira
groaned in his heart, but because of his knightly vow he could
not turn aside when he was challenged, and yet he could not
bring it over his heart to play his wife, who was Krishnā, the
fairest of all women. And he sat silent, saying unto himself,
« She is the fairest of women, fair as the autumn lotus, and best
beloved of all women. Slender is her waist, dark are her eyes,
and fragrant as the woods of autumn is her hair; and she is best
beloved of all women. ”
But he looked upon Duryodhana
and said, “Be she the stake. ” And all men held their breath and
gazed with great eyes while the dice rolled and Krishnā was the
stake. Then Duryodhana, watching the dice as they rolled from
the hand of crafty Cakuni, laughed and said, “Now hath the great
,
king lost all — his treasure, his brother, his kingdom, his self, and
even his wife Krishnā, the best beloved of women. Let some
one bind these slaves and lead them away, but bring Krishnā
to this hall. ” And all the elders wept as they heard, and cried
«Shame, but Yudhisthira and Arjuna sat silent. Then they put
chains upon Yudhisthira and his brothers, and sent for Krishnā.
(
Translated by E. W. H.
## p. 7957 (#149) ###########################################
INDIAN LITERATURE
7957
SPECIMEN OF THE DIDACTIC POETRY OF THE MAHĀBHĀRATA
THE DIVINE SONG (PANTHEISM)
The god Krishna-Vishnu speaks
K
.
Now that that is indestructible in which the body rests. The
bodies [incarnations] of God are temporal, but God is eter-
nal. Whosoever thinks that he can slay or be slain is not
wise. He, the universal God, is not born at any time, nor does
he ever die; nor will he ever cease to be. Unborn, everlasting,
eternal, He, the Ancient one [as the soul of man], is not slain
when the body is slain. As one puts away an old garment and
puts on another that is new, so he the embodied [Spirit] puts
away the old body and assumes one that is new. Everlasting,
omnipresent, firm and unchanging is He, the Eternal. « Indis-
cernible” is he called; he is inconceivable; unchangeable.
Some are pleased with Vedic words and think that there is noth-
ing else; their souls are full of desires, and they fancy that to go
to heaven is the chief thing. But in doing well, not in the fruit
thereof, is virtue. Do thy appointed work, fear not, care not
for rewards.
Many are my [apparent] births, and I know
them all. Unborn in reality, Lord of all, I take to myself phe-
nomena, and by the illusion of the Spirit I appear to be born.
I create myself [as man-god] whenever wrong predominates over
right. For righteousness' sake then am I born on earth again.
Whosoever believes in this birth of mine, and in this work of
mine, he, when he has abandoned his body, enters no sad second
birth but enters Me. Many there are who, from Me arising, on
Me relying, purified by the penance of knowledge, with all affec-
tions, fear, and anger overcome, enter into my being. As they
draw near to Me, so I serve them. Men in all ways follow my
path. Know Me as the maker of men, know Me as the un-
ending and not the maker of any. . Sacrifices are of many
kinds, but he that sacrifices with wisdom offers the best sacrifice.
He that hath faith hath [requisite] wisdom; he that hath wisdom
He that hath no wisdom and no faith, whose soul
is one of doubt, is destroyed.
But the good man, even
if he be not wise, does not go to destruction like a cloud that is
rent. For he enters heaven as a doer of good, nor does he pass
again [by transmigration] into an evil state, but into a better
hath peace.
## p. 7958 (#150) ###########################################
7958
INDIAN LITERATURE
1
1
than he knew before, where he again strives for perfection; and
this he reaches after many births. . . . As material (phenomena]
I am eightfold, - earth, water, fire, air, space, mind, understand-
ing, self-consciousness [a category of the Sānkhya philosophy];
but this is the lower I. Learn Me in my higher nature. My
higher nature is psychic; by it the world is supported, for I am
creator and destroyer of the world. None other is higher than I.
On Me the universe is woven, like pearls upon a thread. Taste
am I, light am I of moon and sun; I am the mystic syllable
Aum, I am sound in space, manliness in man, the light of the
light, the smell of the fragrant, life and heat, the eternal seed
of all beings; the understanding of them that have understand-
ing, the glory of them that have glory. I am the force of the
strong, and I am love, yet am I free of love and passion. Know
all beings to be from Me alone, whatever be their qualities. I
am not in them; but they are in Me. The world knows Me not,
for hard to overcome is the illusion which envelops Me. They
that are not wise worship many gods, but whatsoever be the god
he worships I steady his faith, for in worshiping his god he
worships Me. It is by Me that his desires are fulfilled though
he worships another.
Even they that sacrifice to other
gods really sacrifice to me. I am the Universal Father, the goal,
the wisdom of the ancient Vedas, the home, the refuge, and the
friend of man. I am immortality and death; being and not-
being; the sacrifice, and he that sacrifices. I am the beginning,
the middle, and the end I am Vishnu among sun-gods; the
moon among the stars; Indra among [Vedic) gods; the Sāman
[song] among the Vedas.
I am the love that begets.
I am the highest science among all sciences; I am the [holy]
Ganges among rivers; I am the Word of the speakers; I am the
letter A among the letters. I am death and I am life. I am
glory, fortune, speech, memory, wisdom; the punishment of the
punisher, the polity of the sagacious. I am silence. I am knowl-
edge. There is no end to my divine appearances.
Translation of E. W. H.
.
## p. 7959 (#151) ###########################################
INDIAN LITERATURE
7959
SPECIMEN OF THE RĀMĀYANA
How VIÇVAMITRA, THE KING, BECAME A PRIEST
TIÇVĀMITRA, of the knightly caste, practiced austerities for a
V" You
in a
thousand years, true to his vow, he practiced unequaled
self-torture. As the years passed he became like a tree; wrath
affected him not, he completed his vow. When thus he had
completed his vow he began (for the first time) to eat. Indra the
god, disguised as a man, asked him for food, and Viçvāmitra the
great saint gave him all of it. He kept also the vow of silence,
suppressing his breath, and at last so great was his power that
smoke and fire came from him who breathed not, so that the
three worlds were frightened. Then the saints in heaven spoke to
the Creator and said, “Viçvāmitra, tempted to love and to anger,
hath not yielded: he has no defect; he is a perfect ascetic.
demands a boon, and if he does not obtain it he will soon destroy
all creation. Save the gods' realm, which the Great Seer, through
the power of his asceticism, will soon destroy, and grant him his
So the boon was granted by the All-father, and to Viç-
vāmitra, who was one of the knightly caste, was granted the
great boon that he should be counted a Brahman.
After the Translation of Bopp.
SPECIMEN OF FABLE LITERATURE
THE ASS AND THE JACKAL
From the Pancatantra)
O
((
Nce an ass struck up friendship with a jackal. They broke
through the hedge of a cucumber garden, and ate what
they liked in company together. On one night the ass
spoke proudly and said, “Behold, son of my sister, how clear and
fine the night is! therefore I will sing a song. ” But the jackal
said, “My dear fellow, what is the use of this noise ? Thieves
and lovers should work secretly.
joy-desiring virile steeds bring your chariot with Dawn's first
approach; that chariot of which the reins are rays of light, and
there is wealth upon it. Come with the steeds which observe the
order of the seasons. Approach, O lords of heroes, O true ones,
upon your car which has three seats and is full of riches, which
goes upon a golden path. Let this car of yours, bringing us
food, come to us. Ye freed Cyavāna from his old age; ye gave
a swift steed to Pedu; ye rescued Atri from the anguish of
darkness; ye set down, released from his fetters, Jāhusha. The
prayer is said, O Horsemen; the song is withered. Accept the
;
skillful poem, O manly heroes. These prayers have now ascended
to you, they belong to you. O all ye gods, protect us evermore
with blessings.
N°"thundering with "noise.
A LATE VEDIC HYMN TO VĀTA, THE WIND
ow the greatness of Vāta's chariot! It goes breaking and
It touches the sky and rushes
across the earth, making clouds, rearing up the dust. Then
all the forms of Vāta [different winds] rush together. They come
to him like women coming to a rendezvous. United with them,
going on the same chariot, is borne the god, the king of all cre-
ated things. He sleeps not when he goes on his pathway, wan-
dering through the air. He is the friend of the [Divine] Waters.
He is first-born and holy. Where was he created, whence did he
arise ? Vāta is the spirit [breath] of the gods; he is the source
of created things. He goes where he will. His sound is heard
but not his form. This Vāta let us duly honor with our oblations.
## p. 7945 (#137) ###########################################
INDIAN LITERATURE
7945
BURIAL HYMN (TO YAMA AND THE DEAD)
To YAMA
EVERE with oblations King Yama, who once went over the
great mountains and spied out a path for many, him, the
Yama was
son of the gleaming sky, him who collects men.
the first to find us a way.
R
TO THE DEAD
GO FORTH, go forth on the old paths, where are gone our old
fathers; and thou shalt see both joyous kings, Yama and Heaven.
Unite thyself with the fathers, get satisfaction of all thy desires,
in the highest heaven.
Yama will give to this spirit a
resting-place. Run past on a good path the two dogs, the four-
eyed [dogs), the spotted [dogs that guard the path]. Depart unto
the fathers who rejoice with Yama.
.
A LATE VEDIC PHILOSOPHICAL HYMN
As soon
I
N THE beginning arose the Golden Germ.
as he was
born he became the lord of all. He established earth and
heaven. To what god shall we offer sacrifice? He who gives
breath and strength, whose command the shining gods obey — to
what god shall we offer sacrifice ? He whose shadow is life and
death to what god shall we offer sacrifice ?
When first
the great waters went everywhere, holding the Germ [of life), and
generating light, then arose from them the one Spirit [breath] of
the gods.
May he who is the begetter of earth, the holy
one who begot heaven, injure us not. Lord of all beings, thou
alone embracest all things. To this god, to the Lord of all beings,
let us offer sacrifice.
A LATE VEDIC HYMN OF CREATION
T
HERE was then neither being nor not-being. There was no
air, no sky. What hid it ? Where was it and in whose pro-
tection was it? Was it water or deep darkness? There was
neither death nor immortality. There was no difference between
## p. 7946 (#138) ###########################################
7946
INDIAN LITERATURE
night and day. That One breathed.
That One breathed. Other than the One, above
the One, nothing existed. Darkness was concealed in darkness
in the beginning. Undifferentiated water was all this universe.
.
Through desire, the primal seed of mind, creation arose. After
this came the gods.
A LATE VEDIC MYSTIC HYMN TO VĀC (SPEECH, LOGOS)
I
WANDER with the tempest-gods, with the light-gods, with all
the gods. I support the Sun, Heaven, Indra, Agni, and the
Twin Horsemen.
To him that worships me, to him
that offers me the soma sacrifice, I give wealth. I am the queen,
the best of those that deserve sacrifice.
The gods have
established me in many places.
I am that by means of
which one eats, breathes, sees, and hears. Him that I love I
make strong, to be priest, seer, and wise. 'Tis I bend the bow
of the destroyer Rudra, to hit the unbeliever.
I prepare war
for the people. I am entered into earth and heaven. I beget
upon the height the father of the Universe. My place is in the
waters, in the sea; thence I extend myself among all creatures,
and touch heaven with my crown. Like Wind I blow, encom-
passing all creatures. Above heaven and above earth am I; so
great am I grown in majesty.
Translations of E. W. H.
AN INCANTATION
From the Atharva-Veda)
T"
He sin-hated, god-born plant, which frees from the curse as
the waters wash out a spot, has washed away all curses, the
curse of my rival and of my sister. I have put under my
feet the curse of the Brahman.
With this plant protect
my wife, protect my child, protect our property.
May
the curse (of my rival] return to the curser.
I smite the
ribs of the foe that has the evil eye.
Translation of E. W. H.
## p. 7947 (#139) ###########################################
INDIAN LITERATURE
7947
LEGEND OF THE FLOOD
From the "Çatapatha Brāhmana)
IN
»
N THE morning they brought water to Manu to wash with, even
as to-day they bring it to wash hands with. While he was
washing, a fish came into his hands. The fish said, "Keep
me and I will save thee. ” — “From what wilt thou save me? ” —
"A food will sweep away all creatures on earth. From that will
I save thee. ” “How am I to keep thee ? ” — “As long as we are
small,” it said, "we are subject to destruction. Fish eats fish.
Thou shalt keep me first in a jar. When I outgrow that, thou
shalt dig a hole and keep me in it. When I outgrow that, thou
shalt take me down to the sea, for then I shall be beyond
destruction. ” It soon became a jhasha [a great horned fish), for
this is the largest fish; and then it said, “The flood will come
in such a year. Look out for me, and build a ship. When the
flood rises, enter into the ship, and I will save thee. ” After he
had kept it, he took it to the sea. And the same year as the
fish had said, he looked out for the fish and built a ship. And
when the flood rose he entered into the ship. Then the fish
swam up, and Manu tied the ship's rope to the horn of the
fish; and thus he sailed up swiftly to the Northern Mountain.
“I have saved thee,” it said: "fasten the ship to a tree. But let
not the water leave thee stranded while thou art on the mountain-
top. Descend slowly as the water goes down. ” So he descended
slowly; and that descent from the Northern Mountain is still
called Manu's Descent. The flood then swept off all the creat-
ures of the earth, and Manu remained here alone.
Translation of E. W. H.
DIALOGUE OF YĀJÑAVALKYA AND MĀITREYĪ
From the Upanishads)
YAN
Y ,
ĀJÑAVALKYA had two wives, Māitreyi and Kātyāyani.
Māitreyi was versed in holy knowledge [brahma], but
Kātyāyani had only such knowledge as women have. But
when Yājñavalkya was about to go away into the forest [to
become a hermit], he said, “Māitreyi, I am going away from
this place. Behold, I will make a settlement between thee and
that Katyāyani. ” Then said Māitreyī, "Lord, if this whole earth
## p. 7948 (#140) ###########################################
7948
INDIAN LITERATURE
(C
filled with wealth were mine, how then ? should I be immortal
by reason of this wealth ? » “Nay,” said Yājñavalkya: "even
as is the life of the rich would be thy life; by reason of wealth
one has no hope of immortality. ” Then said Māitreyi, “With
what I cannot be immortal, what can I do with that? Whatever
my Lord knows, even that tell me. ” And Yājñavalkya said,
“Dear to me thou art, indeed, and fondly speakest. Therefore
I will explain to thee, and do thou regard me as I explain. ”
And he said: “Not for the husband's sake is a husband dear,
but for the ego's sake is the husband dear; not for the wife's
sake is a wife dear, but for the ego's sake is a wife dear; not
for the sons' sake are sons dear, but for the ego's sake are sons
dear; not for wealth's sake is wealth dear, but for the ego's sake
is wealth dear; not for the sake of the Brahman caste is the
Brahman caste dear, but for the sake of the ego is the Brahman
caste dear; not for the sake of the Warrior caste is the Warrior
caste dear, but for love of the ego is the Warrior caste dear;
not for the sake of the worlds are worlds dear, but for the sake
of the ego are worlds dear; not for the sake of gods are gods
dear, but for the ego's sake are gods dear; not for the sake of
bhiits (spirits] are bhūts dear, but for the ego's sake are bhūts
dear; not for the sake of anything is anything dear, but for love
of one's self [ego] is anything [everything] dear; the ego must
be seen, heard, apprehended, regarded, Māitreyī, for with the
seeing, hearing, apprehending, and regarding of the ego the All
is known.
Even as smoke pours out of a fire lighted with
damp kindling-wood, even so out of the Great Being is blown
out all that which is, — Rig Veda, Yajur Veda, Sāma-Veda, Ath-
arva- [Angiras] Veda, Stories, Tales, Sciences, Upanishads, food,
drink, sacrifices; all creatures that exist are blown [breathed]
out of this one [Great Spirit] alone. As in the ocean all the
waters have their meeting-place; as the skin is the meeting-
place of all touches; the tongue, of all tastes; the nose, of all
smells; the mind, of all precepts; the heart, of all knowledges;
as salt cast into water is dissolved so that one cannot
seize it, but wherever one tastes it is salty,— so this Great Being,
endless, limitless, is a mass of knowledge. It arises out of the
elements and then disappears in them. After death there is no
more consciousness. I have spoken. ” Thus said Yājñavalkya.
Then said Māitreyī, "Truly my Lord has bewildered me in
saying that after death there is no more consciousness. ” And
## p. 7949 (#141) ###########################################
INDIAN LITERATURE
7949
Yājñavalkya said: - «I say nothing bewildering, but what suf-
fices for understanding. For where there is as it were duality
[dväitam], there one sees, smells, hears, addresses, notices, knows
another; but when all the universe has become mere ego, with
what should one smell, see, hear, address, notice, know any one
(else] ? How can one know him through whom he knows this
all, how can he know the knower [as something different]? The
ego is to be described by negations alone, the incomprehensible,
imperishable, unattached, unfettered; the ego neither suffers nor
fails. Thus, Maitreyi, hast thou been instructed. So much for
immortality. ” And having spoken thus, Yājñavalkya went away
[into the forest).
Translation of E. W. H.
»
THE WISDOM OF DEATH
From the (Katha Upanishad'
D"
EATH spoke, and said:- Pleasure is one thing; happiness
-
another: both with different cords bind a man. He that
chooses happiness (instead of pleasure] attains bliss. He
that chooses pleasure loses his aim. There is no future for the
fool who seeks pleasure, who is befooled by love of wealth.
« This is the world, there is no other. ” If one thinks thus, he
comes again and again into my power. He who by union with
the Spirit (all-soul] comprehends God, who is hard to know, who
is concealed, the Old One, he, the wise man, leaves behind him
joy and sorrow. The Spirit is finer than fine, greater than great,
concealed in the inner part of all beings. He who has no more
wishes and is free from care, he sees the greatness of the Spirit,
by the mercy of the Creator. This Spirit [all-soul] cannot be
grasped by means of the Brāhmanas, nor by means of reason,
nor by means of deep study. He whom the Spirit chooses for
his own, only he can comprehend the Spirit. This Spirit is hid.
den in all beings. He does not appear, but he is recognized by
the high and fine intuition of the wise. Stand up! awake! Be
watchful and attain royal blessings. Narrow is the path, so say
the wise, narrow and sharp as a razor's edge.
When all
desires of the heart shall cease, then man becomes immortal;
then he attains to union with absolute being.
Translation of E. W. H.
## p. 7950 (#142) ###########################################
7950
INDIAN LITERATURE
SPECIMEN OF THE (DOGMATIC] JAIN LITERATURE
The Five Vows [OF THE JAIN ASCETIC]
From the Ācārānga-Sūtra)
1
RENOUNCE all killing of living beings, whether small or great,
whether movable or immovable. I will neither myself kill
living beings nor cause others to do so, nor consent to it.
As long as I live I confess and blame, repent and exempt myself
of these sins in the thrice threefold way: in mind, speech, and
body. (2) I renounce all vices of lying speech arising from anger
or greed or fear or mirth. I confess [etc. , as in the first vow).
(3) I renounce all taking of everything not given, either in a
village, a town, or a wood, either of little or much, or small or
great, of living or lifeless things. I shall neither myself take
what is not given nor cause others to take it, nor consent to
their taking it. As long as I live I confess [etc. , as in the first
vow). (4) I renounce all sexual pleasures, either with gods, men,
or animals, I shall not myself give way to sensuality, nor cause
others [etc. , as above). (5) I renounce all attachments, whether
little or much, small or great, living or lifeless. I will neither
myself form such attachments, nor cause others to do so, nor
consent to their doing so [etc. ].
Translation of Jacobi.
CITATIONS FRON BUDDHISTIC LITERATURE
FROM THE (DHAMMAPADA'
A'
ll that we have is the result of what we have thought; it is
founded on our thoughts; it is made up of our thoughts.
If a man speaks or acts with an evil thought, pain follow's
him as the wheel follows the foot of the ox that draws the
carriage; but if a man speaks or acts with a pure thought, hap-
piness follows him like a shadow that never leaves him. Earnest-
ness is the path that leads to escape from death; thoughtlessness
is the path that leads to death. Those who are in earnest do
not die; those who are thoughtless are as if dead already. Long
is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish.
## p. 7951 (#143) ###########################################
INDIAN LITERATURE
7951
There is no suffering for him who has finished his journey
and abandoned grief, who has freed himself on all sides and
thrown off the fetters.
Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires
attain Nirvana.
He who, seeking his own happiness, punishes or kills beings
that also long for happiness, will not find happiness after death.
Looking for the maker of this tabernacle I shall have to
run through a course of many births, so long as I do not find;
and painful is birth again and again. But now, maker of the
tabernacle, thou hast been seen; thou shalt not make up this
tabernacle again. All thy rafters are broken, thy ridge-pole is
sundered; thy mind, approaching Nirvāna, has attained to extinc-
tion of all desires.
Better than going to heaven, better than lordship over all
worlds, is the reward of entering the stream of holiness.
Not to commit any sin, to do good, and to purify one's mind,
that is the teaching of the Buddhas,
Let us live happily, not hating them that hate us.
Let us
live happily, though we call nothing our own. We shall be like
bright gods, feeding on happiness.
From lust comes grief, from lust comes fear: he that is free
from lust knows neither grief nor fear.
The best of ways is the eightfold [path]; this is the way,
there is no other, that leads to the purifying of intelligence. Go
on this way!
Everything else is the deceit of Death. You your-
self must make the effort. Buddhas are only preachers. The
thoughtful who enter the way are freed from the bondage of
Death.
Translation of Max Müller.
CONVERSATION OF THE HERDSMAN DHANIYA AND BUDDHA
I
HAVE boiled the rice, I have milked the kine,- so said the
herdsman Dhaniya, -I am living with my comrades near
the banks of the great] Mahi river; the house is roofed,
the fire is lit - then rain if thou wilt, О sky!
I am free from anger, free from stubbornness, so said the
Blessed One, -I am abiding for one night near the banks of
## p. 7952 (#144) ###########################################
7952
INDIAN LITERATURE
the [great] Mahi river; my house has no cover, the fire [of
passion] is extinguished — then rain if thou wilt, О sky!
Here are no gadflies,- so said the herdsman Dhaniya, - the
cows are roaming in meadows full of grass, and they can endure
the rain - then rain if thou wilt, О sky!
I have made a well-built raft, — so said the Blessed One, - I
have crossed over, I have reached the further bank, I have over-
come the torrent [of passions]; I need the raft no more — then
rain if thou wilt, o sky!
My wife is obedient, she is not wanton,- so said the herds-
man Dhaniya,- she has lived with me long and is winning;
no wickedness have I heard of her — then rain if thou wilt, O
sky!
My mind is obedient, delivered [from evil], --so said the
Blessed One, - it has been cultivated long and is well subdued;
there is no longer anything wicked in me - then rain if thou
-
wilt, О sky!
I support myself by my own earnings, — so said the herdsman
Dhaniya, - and my children are around me and healthy; I hear
no wickedness of them - then rain if thou wilt, o sky!
- О
I am the servant of none,- so said the Blessed One,— with
what I have gained I wander about in all the world; I have no
need to serve — then rain if thou wilt, o sky!
I have cows, I have calves,- so said the herdsman Dhaniya,
cows in calf and heifers also; and I have a bull as lord over
the cows — then rain if thou wilt, О sky!
I have no cows, I have no calves, — so said the Blessed One,
no cows in calf, and no heifers; and I have no bull as a
lord over the cows—then rain if thou wilt, О sky!
The stakes are driven in and cannot be shaken,- so said the
herdsman Dhaniya,- the ropes are made of holy-grass, new and
well made; the cows will not be able to break them then rain
if thou wilt, О sky!
Like a bull I have rent the bonds, - so said the Blessed One,
- like an elephant I have broken through the ropes, I shall not
be born again – then rain if thou wilt, О sky!
Then the rain poured down and filled both sea and land.
And hearing the sky raining, Dhaniya said: Not small to us the
gain in that we have seen the Blessed Lord; in thee we take
refuge, thou endowed with [wisdom's] eye; be thou our master,
O great sage! My wife and myself are obedient to thee.
O
If we
## p. 7953 (#145) ###########################################
INDIAN LITERATURE
7953
lead a pure life we shall overcome' birth and death, and put an
end to pain.
He that has sons has delight in sons, - so said the Evil
One, - he that has cows has delight in cows, for substance is
the delight of man; but he that has no substance has no delight.
He that has sons has care with his sons, so said the Blessed
One,– he that has cows has likewise care with his cows, for sub-
stance is [the cause of] care; but he that has no substance has
no care.
Translation of Fausböll.
THE DEATH OF BUDDHA
NO
ow the venerable Ananda [Buddha's beloved disciple] went
into the cloister building, and stood leaning against the
lintel of the door and weeping at the thought — “Alas! I
remain still but a learner, one who has yet to work out his own
perfection. And the Master is about to pass away from me —
he who is so kind. ” Then the Blessed One called the brethren
and said, "Where then, brethren, is Ananda ? »
« The vener-
able Ananda [they replied] has gone into the cloister building and
stands leaning against the lintel of the door, weeping. ”
And the Blessed One called a certain brother, and said, «Go
now, brother, and call Ananda in my name and say, Brother
Ananda, thy Master calls for thee. ) » "Even so, Lord,” said that
brother; and he went up to where Ananda was, and said to the
venerable Ananda, “ Brother Ananda, thy Master calls for thee. ”
« It is well, brother,” said the venerable Ananda; and he went to
the place where Buddha was. And when he was come thither
he bowed down before the Blessed One, and took his seat on one
side.
Then the Blessed One said to the venerable Ananda, as he
sat there by his side: “Enough, Ananda; let not thyself be
troubled; weep not. Have I not told thee already that we must
divide ourselves from all that is nearest and dearest ? How can
it be possible that a being born to die should not die? For a
long time, Ananda, hast thou been very near to me by acts of
love that is kind and good and never varies, and is beyond all
measure. [This Buddha repeats three times. ] Thou hast done
well. Be earnest in effort. Thou too shalt soon be free. ”
When he had thus spoken, the venerable Ananda said to the
XIV-498
## p. 7954 (#146) ###########################################
7954
INDIAN LITERATURE
1
Blessed One: “Let not the Blessed One die in this little wattle
and daub town, a town in the midst of the jungle, in this branch
township. For, Lord, there are other great cities, such as Bena-
res [and others] Let the Blessed One die in one of them. ”
[This request is refused by Buddha. Ananda then goes to the
town and tells the citizens that Buddha is dying. ] Now when
they had heard this saying, they, with their young men and
maidens and wives, were grieved and sad and afflicted at heart.
And some of them wept, disheveling their hair, and stretched
forth their arms and wept, fell prostrate on the ground and
rolled to and fro, in anguish at the thought, “Too soon will the
Blessed One die! Too Soon will the Happy One pass away!
Full soon will the light of the world vanish away! »
When Buddha was alone again with his disciples, then the Blessed
One addressed the brethren and said: "It may be, brethren, that
there may be doubt or misgiving in the mind of some brother as
to the Buddha, the truth, the path or the way. Inquire, breth-
ren, freely. Do not have to reproach yourselves afterwards with
this thought: Our Teacher was face to face with us, and we
could not bring ourselves to inquire of the Blessed One when
we were face to face with him. ) » And when he had thus spoken
they sat silent. Then [after repeating these words and receiving
no reply] the Blessed One addressed the brethren and said, "It
may be that you put no questions out of reverence for the
Teacher. Let one friend communicate with another. And when
he had thus spoken the brethren sat silent. And the venerable
Ananda said, "How wonderful a thing, Lord, and how marvel-
ous! Verily, in this whole assembly there is not one brother
who has doubt or misgiving as to Buddha, the truth, the path or
the way. ”
Then Buddha said, “It is out of the fullness of thy
faith that thou hast spoken, Ananda. But I know it for certain. ”
Then the Blessed One addressed the brethren, saying,
“Behold, brethren, I exhort you saying, Transitory are all com-
ponent things; toil without ceasing. " And these were the last
words of Buddha.
Translation of Professor Rhys Davids.
>>
(
((
1
## p. 7955 (#147) ###########################################
INDIAN LITERATURE
7955
EPIC LITERATURE
ARJUNA'S JOURNEY TO HEAVEN
From the Mahābhārata)
A
S he went up in the chariot of Indra, which no mortal can
see, he beheld many wonders in heaven. There neither
the sun shines, nor the moon, nor is there any light of fire,
but self-illuminated is all, through the power of goodness. The
stars, which appear small as lamps from the earth on account of
the great distance, are in reality great bodies. These, the great
souls of departed saints, look ever down on earth, and are full of
beauty, shining each in its own place and with its own glory.
Saints, and heroes who died in battle, wise kings, and hermits,
were there, visible by thousands, angels by thousands, heavenly
singers, like to the sun in glory. And there he saw the water
nymphs, half-gods, and other heavenly beings, all self-luminous.
And as he saw them, Arjuna questioned the charioteer of Indra's
chariot and asked who these glorious creatures might be. Him
answered Mātali, Indra's charioteer: “These are the spirits of
them that have done noble deeds. As stars thou hast seen them
when thou wast upon the earth. ”
After the Translation of Bopp.
THE FATAL GAMBLING
Condensed from the Mahabhārata)
T"
(
HEN came together into the gaming-hall the wicked Duryo-
dhana with his brothers, and Yudhisthira with his brothers.
And round about the hall the elders sat on costly benches
and watched the play. But when they were about to begin, then
said the wicked Duryodhana to Yudhisthira, “Behold the gage
shall be mine, but my uncle Çakuni shall cast the dice. ” Then
answered Yudhisthira and said, “Unheard of is such a play as
this, that one should offer the stake and another should cast the
dice. Is there then treachery here? But if thou wilt, play so. ”-
Then Duryodhana laughed and said, “Who speaks of treachery?
My uncle plays for me. ” Now Çakuni was a gamester and
deceitful, and he played dice without honor. But Duryodhana
began the play, and challenged Yudhisthira, “Here is a pearl of
great price. This is my stake. What wilt thou place against
it ? ” And Yudhisthira said, “I have a chariot and steeds, and
the chariot is golden and the steeds are above price. This is
>
(
## p. 7956 (#148) ###########################################
7956
INDIAN LITERATURE
>>
»
»
my stake. »
And the dice rolled on the board, and Duryodhana,
mocking, said, “Thou hast lost. ” And Yudhisthira answered
calmly, “A treasury of gems have I; they are stored in jars at
home. This is now my stake. ” And the dice rolled, and Dur-
yodhana mocked and said, “Thou hast lost. ” Then said Yudhi-
sthira, “A kingdom have I: this is my stake. ” And Duryodhana
mocked as the dice rolled, and he said, « Thou hast lost thy
kingdom, great king: what stake is now thine ? ” And Yudhi-
sthira said, Here are my brothers. But Bhīma (the second
brother] roared with rage as he heard this, and would have torn
Duryodhana limb from limb. But Arjuna rebuked his brother
and said, “Is not our father dead, and Yudhisthira our eldest
brother? Is he not then the same as our father? And shall a
father not stake his son ? ) Then Bhīma became ashamed. And
the dice rolled and Yudhisthira lost, and Duryodhana laughed and
said, What more ? » And Yudhisthira said, "I play myself as
stake. And they all sat about with white faces and looked on.
And Yudhisthira lost. Then Duryodhana said, “The great king
has staked his own self and lost. What more will the great king
stake? ” But Yudhisthira said, “I have nothing more. ” Then
Duryodhana said, "Nay, great king, thou hast much still. For
thou hast thy wife. I challenge thee again. ” Then Yudhisthira
groaned in his heart, but because of his knightly vow he could
not turn aside when he was challenged, and yet he could not
bring it over his heart to play his wife, who was Krishnā, the
fairest of all women. And he sat silent, saying unto himself,
« She is the fairest of women, fair as the autumn lotus, and best
beloved of all women. Slender is her waist, dark are her eyes,
and fragrant as the woods of autumn is her hair; and she is best
beloved of all women. ”
But he looked upon Duryodhana
and said, “Be she the stake. ” And all men held their breath and
gazed with great eyes while the dice rolled and Krishnā was the
stake. Then Duryodhana, watching the dice as they rolled from
the hand of crafty Cakuni, laughed and said, “Now hath the great
,
king lost all — his treasure, his brother, his kingdom, his self, and
even his wife Krishnā, the best beloved of women. Let some
one bind these slaves and lead them away, but bring Krishnā
to this hall. ” And all the elders wept as they heard, and cried
«Shame, but Yudhisthira and Arjuna sat silent. Then they put
chains upon Yudhisthira and his brothers, and sent for Krishnā.
(
Translated by E. W. H.
## p. 7957 (#149) ###########################################
INDIAN LITERATURE
7957
SPECIMEN OF THE DIDACTIC POETRY OF THE MAHĀBHĀRATA
THE DIVINE SONG (PANTHEISM)
The god Krishna-Vishnu speaks
K
.
Now that that is indestructible in which the body rests. The
bodies [incarnations] of God are temporal, but God is eter-
nal. Whosoever thinks that he can slay or be slain is not
wise. He, the universal God, is not born at any time, nor does
he ever die; nor will he ever cease to be. Unborn, everlasting,
eternal, He, the Ancient one [as the soul of man], is not slain
when the body is slain. As one puts away an old garment and
puts on another that is new, so he the embodied [Spirit] puts
away the old body and assumes one that is new. Everlasting,
omnipresent, firm and unchanging is He, the Eternal. « Indis-
cernible” is he called; he is inconceivable; unchangeable.
Some are pleased with Vedic words and think that there is noth-
ing else; their souls are full of desires, and they fancy that to go
to heaven is the chief thing. But in doing well, not in the fruit
thereof, is virtue. Do thy appointed work, fear not, care not
for rewards.
Many are my [apparent] births, and I know
them all. Unborn in reality, Lord of all, I take to myself phe-
nomena, and by the illusion of the Spirit I appear to be born.
I create myself [as man-god] whenever wrong predominates over
right. For righteousness' sake then am I born on earth again.
Whosoever believes in this birth of mine, and in this work of
mine, he, when he has abandoned his body, enters no sad second
birth but enters Me. Many there are who, from Me arising, on
Me relying, purified by the penance of knowledge, with all affec-
tions, fear, and anger overcome, enter into my being. As they
draw near to Me, so I serve them. Men in all ways follow my
path. Know Me as the maker of men, know Me as the un-
ending and not the maker of any. . Sacrifices are of many
kinds, but he that sacrifices with wisdom offers the best sacrifice.
He that hath faith hath [requisite] wisdom; he that hath wisdom
He that hath no wisdom and no faith, whose soul
is one of doubt, is destroyed.
But the good man, even
if he be not wise, does not go to destruction like a cloud that is
rent. For he enters heaven as a doer of good, nor does he pass
again [by transmigration] into an evil state, but into a better
hath peace.
## p. 7958 (#150) ###########################################
7958
INDIAN LITERATURE
1
1
than he knew before, where he again strives for perfection; and
this he reaches after many births. . . . As material (phenomena]
I am eightfold, - earth, water, fire, air, space, mind, understand-
ing, self-consciousness [a category of the Sānkhya philosophy];
but this is the lower I. Learn Me in my higher nature. My
higher nature is psychic; by it the world is supported, for I am
creator and destroyer of the world. None other is higher than I.
On Me the universe is woven, like pearls upon a thread. Taste
am I, light am I of moon and sun; I am the mystic syllable
Aum, I am sound in space, manliness in man, the light of the
light, the smell of the fragrant, life and heat, the eternal seed
of all beings; the understanding of them that have understand-
ing, the glory of them that have glory. I am the force of the
strong, and I am love, yet am I free of love and passion. Know
all beings to be from Me alone, whatever be their qualities. I
am not in them; but they are in Me. The world knows Me not,
for hard to overcome is the illusion which envelops Me. They
that are not wise worship many gods, but whatsoever be the god
he worships I steady his faith, for in worshiping his god he
worships Me. It is by Me that his desires are fulfilled though
he worships another.
Even they that sacrifice to other
gods really sacrifice to me. I am the Universal Father, the goal,
the wisdom of the ancient Vedas, the home, the refuge, and the
friend of man. I am immortality and death; being and not-
being; the sacrifice, and he that sacrifices. I am the beginning,
the middle, and the end I am Vishnu among sun-gods; the
moon among the stars; Indra among [Vedic) gods; the Sāman
[song] among the Vedas.
I am the love that begets.
I am the highest science among all sciences; I am the [holy]
Ganges among rivers; I am the Word of the speakers; I am the
letter A among the letters. I am death and I am life. I am
glory, fortune, speech, memory, wisdom; the punishment of the
punisher, the polity of the sagacious. I am silence. I am knowl-
edge. There is no end to my divine appearances.
Translation of E. W. H.
.
## p. 7959 (#151) ###########################################
INDIAN LITERATURE
7959
SPECIMEN OF THE RĀMĀYANA
How VIÇVAMITRA, THE KING, BECAME A PRIEST
TIÇVĀMITRA, of the knightly caste, practiced austerities for a
V" You
in a
thousand years, true to his vow, he practiced unequaled
self-torture. As the years passed he became like a tree; wrath
affected him not, he completed his vow. When thus he had
completed his vow he began (for the first time) to eat. Indra the
god, disguised as a man, asked him for food, and Viçvāmitra the
great saint gave him all of it. He kept also the vow of silence,
suppressing his breath, and at last so great was his power that
smoke and fire came from him who breathed not, so that the
three worlds were frightened. Then the saints in heaven spoke to
the Creator and said, “Viçvāmitra, tempted to love and to anger,
hath not yielded: he has no defect; he is a perfect ascetic.
demands a boon, and if he does not obtain it he will soon destroy
all creation. Save the gods' realm, which the Great Seer, through
the power of his asceticism, will soon destroy, and grant him his
So the boon was granted by the All-father, and to Viç-
vāmitra, who was one of the knightly caste, was granted the
great boon that he should be counted a Brahman.
After the Translation of Bopp.
SPECIMEN OF FABLE LITERATURE
THE ASS AND THE JACKAL
From the Pancatantra)
O
((
Nce an ass struck up friendship with a jackal. They broke
through the hedge of a cucumber garden, and ate what
they liked in company together. On one night the ass
spoke proudly and said, “Behold, son of my sister, how clear and
fine the night is! therefore I will sing a song. ” But the jackal
said, “My dear fellow, what is the use of this noise ? Thieves
and lovers should work secretly.
