"'"Parasara said, 'I have now discoursed to thee on what the ordinances are
of the duties in respect of one that leads the domestic mode of life. I
shall now speak to thee of the ordinances about penances. Listen to me as
I discourse on the topic. It is generally seen, O king, that in
consequence of sentiments fraught with Rajas and Tamas, the sense of
meum, born of attachment, springs up in the heart of the householder.
Betaking oneself to the domestic mode of life, one acquires kine, fields,
wealth of diverse kinds, spouses, children, and servants. One that
becomes observant of this mode of life continually casts one's eye upon
these objects. Under these circumstances, one's attachments and aversions
increase, and one ceases to regard one's (transitory) possessions as
eternal and indestructible. When a person becomes overwhelmed by
attachment and aversion, and yields himself up to the mastery of earthly
objects, the desire of enjoyment then seizes him, taking its rise from
heedlessness, O king. Thinking that person to be blessed who has the
largest share of enjoyments in this world, the man devoted to enjoyment
does not, in consequence of his attachment thereto, see that there is any
other happiness besides what waits upon the gratification of the senses.
Overwhelmed with cupidity that results from such attachment, he then
seeks to increase the number of his relatives and attendants, and for
gratifying these latter he seeks to increase his wealth by every means in
his power. Filled with affection for children, such a person commits, for
the sake of acquiring wealth, acts that he knows to be evil, and gives
way to grief if his wealth be lost. Having earned honours and always
guarding against the defeat of his plans, he betakes himself to such
means as would gratify his desire of enjoyment. At last he meets with
destruction as the inevitable consequence of the conduct he pursues. It
is well-known, however, that true felicity is theirs that are endued with
intelligence, that are utterers of the eternal Brahma, that seek to
accomplish only acts that are auspicious and beneficial, and that abstain
from all acts that are optional and spring from desire alone.[1532] From
loss of all such objects in which are centred our affections, from loss
of wealth, O king, and from the tyranny of physical diseases add mental
anguish, a person falls into despair. From this despair arises an
awakening of the soul. From such awakening proceeds study of the
Scriptures. From contemplation of the import of the scriptures, O king,
one sees the value of penance. A person possessed of the knowledge of
what is essential and what accidental, O king, is very rare,--he, that
is, who seeks to undergo penances, impressed with the truth that the
happiness one derives from the possession of such agreeable objects as
spouses and children leads ultimately to misery.[1533] Penances, O child,
are for all. They are ordained for even the lowest order of men (viz.,
Sudras). Penances set the self-restrained man having the mastery over all
his senses on the way to heaven. It was through penances that the
puissant Lord of all creatures, O, king, observing vows at particular
intervals created all existent objects. The Adityas, the Vasus, the
Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the
Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the
Siddhas and the other denizens of heaven, and, indeed, all other
celestials whatever, O child, have all been crowned with success through
their penances. Those Brahmanas whom Brahmana created at the outset,
succeeded through their penances in honouring not the Earth alone but the
heaven also in which they roved at pleasure. In this world of mortals,
they that are kings, and those others that are householders born in high
families, have all become what they are only in consequence of their
penances.[1534] The silken robes they wear, the excellent ornaments that
adorn their persons, the animals and vehicles they ride, and the seats
they use are all the result of their penances. The many charming and
beautiful women, numbering by thousands, that they enjoy, and their
residence in palatial mansions, are all due to their penances. Costly
beds and diverse kinds of delicious viands become theirs that act
righteously. There is nothing in the three worlds, O scorcher of foes,
that penances cannot attain. Even those that are destitute of true
knowledge win Renunciation as the consequence of their penances.[1535]
Whether in affluent circumstances or miserable, a person should cast off
cupidity, reflecting on the scriptures, with the aid of his Mind and
understanding, O best of kings. Discontent is productive of misery.
(Discontent is the result of cupidity). Cupidity leadeth to the
stupefaction of the senses. The senses being stupefied, one's wisdom
disappears like knowledge not kept up by continued application. When
one's wisdom disappears, one fails to discriminate what is proper from
what is improper. Hence, when one's happiness is destroyed (and one
becomes subject to misery) one should practise the austerest of
penances.[1536] That which is agreeable is called happiness. That which
is disagreeable is said to be misery. When penances are practised, the
result is happiness. When they are not practised, the result is misery.
Behold the fruits of practising and abstaining from penances![1537] By
practising stainless penances, people always meet with auspicious
consequences of every kind, enjoy all good things, and attain to great
fame.[1538] He, however, who by abandoning (stainless penances), betakes
himself to penances from desire of fruit, meets with many disagreeable
consequences, and disgrace and sorrow of diverse kinds, as the fruits
thereof, all of which have worldly possessions for their cause.[1539]
Notwithstanding the desirability of practising righteousness, penances,
and gifts, the wish springs up in his mind of accomplishing all kinds of
forbidden acts. By thus perpetrating diverse kinds of sinful acts, he
goes to hell.[1540] That person, O best of men, who, in both happiness
and misery, does not fall away from the duties ordained for him, is said
to have the scriptures for his eye. It is said that the pleasure one
derives from the gratification of one's senses of touch, tongue, sight,
scent, and hearing, O monarch, lasts only so long as a shaft urged from
the bow takes in falling down upon the earth. Upon the cessation of that
pleasure, which is so short-lived, one experiences the most keen agony.
It is only the senseless that do not applaud the felicity of Emancipation
that is unrivalled. Beholding the misery that attends the gratification
of the senses, they that are possessed of wisdom cultivate the virtues of
tranquillity and self-restraint for the purpose of attaining to
Emancipation. In consequence of their righteous behaviour, wealth, and
pleasure can never succeed in afflicting them.[1541] Householders may,
without any compunction, enjoy wealth and other possessions that are
obtained without Exertion. As regards, however, the duties of their order
that are laid down in the scriptures, these, I am of opinion, they should
discharge with the aid of Exertion.[1542] The practice of those that are
honoured, that are born in high families, and that have their eyes always
turned towards the import of the scriptures, is incapable of being
followed by those that are sinful and that are possessed of unrestrained
minds. All acts that are done by man under the influence of vanity, meet
with destruction. Hence, for them that are respectable and truly
righteous there is no other act in this world to do than penance.[1543]
As regards those house-holders, however, that are addicted to acts, they
should, with their whole hearts, set themselves to acts. Following the
duties of their order, O king, they should with cleverness and attention
perform sacrifices and other religious rites. Indeed, as all rivers, male
and female, have their refuge in the Ocean, even so men belonging to all
the other orders have their refuge in the householder.'"'"