"'Yudhishthira said, "Which of these, O grandsire, viz., kinsmen, or acts,
or wealth, or wisdom should be the refuge of a person? Questioned by me,
answer me this!"
"'Bhishma said, "Wisdom is the refuge of creatures. Wisdom is regarded as
the highest of acquisitions. Wisdom is the highest felicity in the world.
Wisdom is heaven in the estimation of the good and virtuous. It was
through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost
their (earthly) prosperity, succeeded in acquiring felicity. What is
there that is superior to wisdom? In this connection is cited the old
story of the discourse between Indra and Kasyapa. Listen to it, O
Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of
prosperity, and proud of his affluence, threw down, by negligently
driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to
penances. Prostrated on the ground, the young man, in exceeding pain,
gave way to his wrath; and under the influence of despair resolved,
saying, 'I shall cast off my life. A poor man has no need of life in this
world.' While the Brahmana was lying in that state, silent and agitated,
deprived of energy and at the point of death, Indra appeared on the scene
in the form of a jackal and addressing him, said, 'All (inferior)
creatures covet birth in the human race. Among men again, the status of a
Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst
human beings, thou art again a Brahmana. Among Brahmanas, thou art again
one that is conversant with the Vedas. Having obtained that which is
attainable with very great difficulty, it behoveth thee not to give up
life from folly! All kinds Of (worldly) acquisitions are fraught with
pride. The declaration of the Srutis in that respect is perfectly true.
Thou lookest the picture of contentment. In forming such a resolve (which
is so derogatory of thy own self) about casting off thy life, thou actest
from cupidity! O, they are crowned with success that have hands! I
eagerly wish for the status of those creatures that have hands! We covet
hands as eagerly as you covet riches. There is no acquisition that is
more valuable than the acquisition of hands. Behold, O Brahmana, I cannot
extract this thorn that has entered my body, or crush these insects and
worms that are biting and afflicting me greatly! They that have bestowed
upon them two hands with ten fingers, succeed in throwing away or
crushing the worms (by scratching) that bite their limbs. They succeed in
constructing shelters for themselves from rain, cold, and heat. They
succeed also in enjoying excellent clothes for themselves, good food,
comfortable beds, and excellent habitations. Lying on this Earth, they
that have hands enjoy kine and other animals and cause them to carry
burthens or drag their vehicles, and by the aid of diverse means bring
those animals under sway (for their own purposes). Those living creatures
that are without tongues, that are helpless, of little strength, and
destitute of hands, bear all the several kinds of misery (indicated
above). By good luck, O ascetic, thou art not like them. By good luck,
thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal
of any other miserable order. With this measure of gain (that thou hast
won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst
thou feel at the thought that amongst living creatures thou art a
superior Brahmana! These worms are biting me! For want of hands I am
unable to drive them off. Behold this my miserable plight! I do not cast
off life because to do so is a very sinful act, and lest, indeed, I fall
into a more miserable order of existence! This order of existence, viz.,
that of a jackal, to which I now belong is rather tolerable. Miserable as
it is, there are many orders of existence below it that are more
miserable still. By birth certain classes of creatures become happier
than others who become subject to great woe. But I never see that there
is any order of being which can be said to be in the possession of
perfect happiness. Human beings, obtaining affluence, next wish for
sovereignty. Having achieved sovereignty their next wish is for the
status of gods. Having won that status they then wish for the chiefdom of
the celestials. If thou becomest affluent, thou wilt never succeed in
becoming a king (for thou art a Brahmana by birth), nor in becoming a god
(because, in reality, thy status of Brahmanahood is equal if not superior
to that of a god). If by any means (led away by the alluring prospect of
heavenly bliss) thou becomest a god (instead of attaining to a superior
position), thou wilt then covet for the chiefdom of the gods. In no
condition wilt thou be contented. Contentment does not result from
acquisition of desirable objects. Thirst is never slaked although there
is profusion of water.[539] The thirst for acquisition only blazes up
with each fresh acquisition like a fire with new faggots thrown into it.
In thee there is grief. But joy also dwells in thee. Both happiness and
misery dwell in thee. Why then shouldst thou yield to grief? One should
shut up, like birds in a cage, the very springs, viz., the understanding
and the sense of all one's desires and acts. There can be no cutting of
a second head, nor of a third hand. That which does not exist can produce
no fear. One that is not acquainted with the enjoyment a certain object
affords, never feels a desire for that object. Desires arise from the
actual experience of the pleasures that touch or sight, or hearing gives.
Thou hast no idea of the taste of the wine called Varuni or of the meat
of the birds called Ladwaka. There is no drink and no food more delicious
than these. Thou hast no idea also, O Kasyapa, of every other superior
kind of drink and food that exists among men, for thou hast never tasted
it. Without doubt, therefore, not to taste, not to see, should be the vow
of a man if he is to win happiness. Creatures that have hands, without
doubt, become strong and earn wealth. Men are reduced by men to a state
of servitude, and are repeatedly afflicted (at the hands of their own
species) with death, imprisonment, and other tortures. Although such is
their condition, yet even they (without yielding to grief) laugh and
sport and indulge in merriment. Others again, though endued with might of
arms, and possessed of knowledge and great energy of mind, follow
censurable, sinful, and miserable professions. They seek to change such
professions for other pursuits (that are more dignified) but then they
are bound by their own acts (of a previous life) and by the force of
Destiny. The vilest man of the Pukkasa or the Chandala orders never
wishes to cast off his life. He is quite contented with the order of his
birth. Behold the illusion in this respect! Beholding those amongst thy
species that are destitute of arms, or struck with palsy, or afflicted
with other diseases, thou canst regard thyself as very happy and
possessed of valuable accompaniments amongst the members of thy own
order. If this thy regenerated body remains safe and sound, and free from
disease, and all thy limbs remain perfect, thou art sure of never
incurring any reproach amongst men. It would not behove thee, O Brahmana,
to cast off thy life even if any blame, founded on fact and capable of
bringing about thy dismissal from caste, attached to thee! Rise, and
practise virtue. It is not meet that thou shouldst throw away thy life!
If, O regenerate one, thou listen to me and place credence on my words,
thou wilt then obtain the highest reward of the religion inculcated in
the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy
sacred fire, and observe truth, and self-restraint, and charity. Never
compare thyself boastfully with another. They who, by devoting themselves
to the study of the Vedas, become competent for performing sacrifices for
themselves and others, have no need to indulge in any kind of regret or
fear any kind of evil. They that are born under an auspicious
constellation on an auspicious lunation and at an auspicious hour, strive
their best for performing sacrifices, practising charity, and procreating
children, and desiring to pass their time cheerfully in those acts, at
last win very great happiness.[540] They, on the other hand, that are
born under evil constellations, inauspicious lunations, and at evil
hours, become destitute of sacrifices and progeny and at last fall into
the Asura order.[541] In my former life I had much useless learning. I
always sought for reasons and had very little faith. I was a slanderer of
the Vedas. I was destitute of the (fourfold) objects of life, and was
devoted to that science of argumentation which is based upon ocular or
tangible proofs.[542] I used to utter words based on (plausible) reasons.
Indeed, in assemblies, I always spoke of reasons (and never faith). I
used to speak irreverently of the declarations of the Srutis and address
Brahmanas in domineering tones. I was an unbeliever, skeptical of
everything, and though really ignorant, proud of my learning. This status
of a jackal that I have obtained in this life is the consequence, O
regenerate one, of those sins of mine! If even after hundreds of days and
nights I that am a jackal can once again obtain the status of humanity, I
shall then pass my life in contentment, heedful of the true objects of
existence, and engaged in sacrifices and gifts. I shall then know what
should be known, and avoid what should be avoided!' Thus addressed, the
ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of
knowledge and great intelligence! I am really surprised at all this!'
With eyes whose vision was extended by knowledge, the Brahmana then
beheld that being who had addressed him to be Indra, chief of the gods
and the lord of Sachi. Kasyapa then worshipped that god having the best
of steeds for the animal that bore him. Receiving afterwards the god's
permission, the Brahmana returned to his abode."'"