"Yudhishthira said, 'Tell me, O grandsire, what is beneficial for one
that is unconversant with the truths of the scriptures, that is always in
doubt, and that abstains from self-restraint and the other practices
having for their object the knowledge of the Soul.'

"Bhishma said, 'Worshipping the preceptor, always waiting reverentially
on those that are aged, and listening to the scriptures (when recited by
up competent Brahmanas),—these are said to be of supreme benefit (to a
person like the one thou hast described). In this connection also is
cited the old narrative of the discourse between Galava and the celestial
Rishi Narada. Once on a time Galava, desirous of obtaining what was for
his benefit, addressed Narada freed from error and fatigue, learned in
the scriptures, gratified with knowledge, a thorough master of his
senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni,
by the possession of which a person becomes respected in the world, I
see, dwell permanently in thee. Thou art freed from error and, as such,
it behoveth thee to remove the doubts that fill the minds of men like
ourselves that are subject to error and that are unacquainted with the
truths of the world. We do not know what we should do, for the
declarations of the scriptures generate an inclination for (the
acquisition of) Knowledge simultaneously with the inclination for acts.
It behoveth thee to discourse to us on these subjects.The first word is read either as bhavatmakam or bhavatmakam. The first means samsararupam; the second, drisyatmakam. O
illustrious one, the different asramas approve different courses of
conduct.—_This_ is beneficial,—_This_ (other) is beneficial—the
scriptures exhort us often in this wise.I am obliged to behold them because I am a living being having a body, but then I behold them as an unconcerned witness. Beholding the followers of
the four asramas, who are thus exhorted by the scriptures and who fully
approve of what the scriptures have laid down for them, thus travelling
in diverse courses, and seeing that ourselves also are equally content
with our own scriptures, we fail to understand what is truly beneficial.
If the scriptures were all uniform, then what is truly beneficial would
have become manifest. In consequence, however, of the scriptures being
multifarious, that which is truly beneficial becomes invested with
mystery. For these reasons, that which is truly beneficial seems to me to
be involved in confusion. Do thou then, O illustrious one, discourse to
me on the subject. I have approached thee (for this), O, instruct me!'

"Narada said, 'The Asramas are four in number, O child! All of them serve
the purposes for which they have been designed; and the duties they
preach differ from one another. Ascertaining them first from
well-qualified preceptors, reflect upon them, O Galava!The scriptures contain both kinds of instruction. There are declarations that are entirely in favour of Acts or observances. There are again declarations in favour of Knowledge. What the speaker asks is that the Rishi should discourse upon what the speaker should do, i.e., whether he should betake himself to the acquisition of Knowledge or to the doing of acts. Behold, the
announcements of the merits of those Asramas are varied in respect of
their form, divergent in respect of their matter, and contradictory in
respect of the observances they embrace.i.e., Each Asrama speaks of particular observances and courses of conduct as beneficial. This, therefore, is a source of confusion to men of plain understandings. Is there no distinction then among duties or observances in respect of their beneficial character? This is the question propounded. The commentator thinks by the word asramas is meant the four principal faiths and _not_ the modes of life. Observed with gross
vision, verily, all the Asramas refuse to clearly yield their true intent
(which, of course, is knowledge of Self). Others, however, endued with
subtle sight, behold their highest end.I retain the word asrama in the English version as it is very doubtful in what sense it has been used in the original. The commentator explains that by four asramas are meant the four principal forms of creed prevalent at one time in India. The first is that there is no such thing as virtue or righteousness. This is ascribed to Sakya Simha or Buddha. The second is that righteousness consists in only the worship of trees, etc. The third is that only is righteousness which the Vedas have laid down. The fourth is that transcending righteousness and its reverse there is something for whose attainment one should strive. Yatha samkalpitah is explained by the commentator as yo yena sreyastena bhavitastasya tadeva sreyah. That which is truly
beneficial, and about which there is no doubt, viz., good offices to
friends, and suppression of enemies, and the acquisition of the aggregate
of three (viz., Religion, Profit, and Pleasure), has been declared by the
wise to be supreme excellence.Gunoddesam is Gunakirtanam or the announcement of merits. What Narada says here is this: the asramas are four. The merits of each have been proclaimed by their respective founders. The principal merit each claims is that it leads to knowledge of Self. Now, the announcement is nanarupam; it is also prithak; and lastly, it is viprasthitam or contradictory, for, as the commentator points out, that which a particular asrama announces to be righteous is according to another unrighteous. Both the vernacular translators give incorrect versions. Abstention from sinful acts,
constancy of righteous disposition, good behaviour towards those that are
good and pious,—these, without doubt, constitute excellence. Mildness
towards all creatures, sincerity of behaviour, and the use of sweet
words,—these, without doubt, constitute excellence. An equitable
apportionment of what one has among the deities, the Pitris, and guests,
and adherence to servants,—these, without doubt, constitute excellence.
Truthfulness of speech is excellent. The knowledge, however, of truth, is
very difficult of acquisition. I say that that is truth which is
exceedingly beneficial to creatures.Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is equivalent to prapayanti. The renunciation of pride, the
suppression of heedlessness, contentment, living by one's own
self,—these are said to constitute supreme excellence. The study of the
Vedas, and of their branches, according to the well-known rules, and all
enquiries and pursuits having for their sake the acquisition of
knowledge,—these, without doubt, are excellent. One desirous of
achieving what is excellent should never enjoy sound and form and taste
and touch and scent, to excess and should not enjoy them for their sake
alone. Wandering in the night, sleep during the day, indulgence in
idleness, roguery, arrogance, excessive indulgence and total abstention
from all indulgence in objects of the senses, should be relinquished by
one desirous of achieving what is excellent.Mitranam is taken by the commentator to be equivalent to sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of harmlessness to all creatures. By enemies is meant here the envious and harmful. One should not seek
self-elevation by depreciating others. Indeed, one should, by one's
merits alone, seek distinction over persons that are distinguished but
never over those that are inferior. Men really destitute of merit and
filled with a sense of self-admiration depreciate men of real merit, by
asserting their own virtues and affluence. Swelling with a sense of their
own importance, these men, when none interferes with them (for bringing
them to a right sense of what they are), regard themselves to be superior
to men of real distinction. One possessed of real wisdom and endued with
real merits, acquires great fame by abstaining from speaking ill of
others and from indulging in self-praise. Flowers shed their pure and
sweet fragrance without trumpeting forth their own excellence. Similarly,
the effulgent Sun scatters his splendours in the firmament in perfect
silence. After the same manner those men blaze in the world with
celebrity who by the aid of their intelligence, cast off these and
similar other faults and who do not proclaim their own virtues. The fool
can never shine in the world by bruiting about his own praise. The man,
however, of real merit and learning obtains celebrity even if he be
concealed in a pit. Evil words, uttered with whatsoever vigour of voice
die out (in no time). Good words, uttered however softly, blaze forth in
the world. As the Sun shows his fiery form (in the gem called
Suryakanta), even so the multitude of words, of little sense, that fools
filled with vanity utter, display only (the meanness of) their hearts.
For these reasons, men seek the acquisition of wisdom of various kinds.
It seems to me that of all acquisitions that of wisdom is the most
valuable. One should not speak until one is asked; nor should one speak
when one is asked improperly. Even if possessed of intelligence and
knowledge, one should still sit in silence like an idiot (until one is
asked to speak and asked in proper form). One should seek to dwell among
honest men devoted to righteousness and liberality and the observance of
the duties of their own order. One desirous of achieving what is
excellent should never dwell in a place where a confusion occurs in the
duties of the several orders.In previous Sections the nature of Truth has been discussed. A formal truth may be as sinful as a lie, and a lie may be as meritorious as a Truth. Hence, the ascertainment of Truth is not easy. A person may be seen to live who
abstains from all works (for earning the means of his living) and who is
well-content with whatever is got without exertion. By living amid the
righteous, one succeeds in acquiring pure righteousness. After the same
manner, one by living amid the sinful, becomes stained with sin.Atiyoga and Ayoga are well-known words which have no chance of being misunderstood in the way in which they have been misunderstood by both the vernacular translators. Indeed. K.P. Singha blunders ridiculously, while the Burdwan translator limits them to only the use of food, supposing the commentator's concrete examples exhaust the meaning. As
the touch of water or fire or the rays of the moon immediately conveys
the sensation of cold or heat, after the same manner the impressions of
virtue and vice become productive of happiness or misery. They that are
eaters of Vighasa eat without taking any notice of the flavours of the
edibles placed before them. They, however, that eat carefully
discriminating the flavours of the viands prepared for them, should be
known as persons still tied by the bonds of action.i.e., where an intermingling takes place of the four orders of men, viz., where Varna-sankara occurs. The righteous
man should leave that place where a Brahmana discourses on duties unto
disciples desirous of acquiring knowledge, as based on reasons, of the
Soul, but who do not enquire after such knowledge with reverence.Mere companionship with the righteous leads to righteous acts; while that with the sinful leads to acts of sinfulness.
Who, however, will leave that spot where exists in its entirety that
behaviour between disciples and preceptors which is consistent with what
has been laid down in the scriptures? What learned man desirous of
respect being paid to himself will dwell in that place where people bruit
about the faults of the learned even when such have no foundation to
stand upon?Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An eater of vighasa is a good or pious man. What is said here is that such men eat for only filling their stomachs and not because eating is source of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan, i.e., rasa-viseshan. Who is there that will not leave that place, like a
garment whose end has caught fire, where covetous men seek to break down
the barriers of virtue? One should remain and dwell in that place, among
good men of righteous disposition, where persons endued with humility are
engaged in fearlessly practising the duties of religion. There where men
practise the duties of religion for the sake of acquiring wealth and
other temporal advantages, one should not dwell, for the people of that
place are all to be regarded as sinful. One should fly away with all
speed from that place, as if from a room in which there is a snake, where
the inhabitants, desirous of obtaining the means of life, are engaged in
the practice of sinful deeds. One desirous of what is beneficial should,
from the beginning, relinquish that act in consequence of which one
becomes stretched, as it were, on a bed of thorn and in consequence of
which one becomes invested with the desires born of the deeds of past
lives.Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam. The righteous man should leave that kingdom where the king
and king's officers exercise equal authority and where they are given to
the habit of eating before feeding their relatives (when the latter come
as guests).Akasasthah is niralamvanah, i.e., men who have no foundations to stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the sense remains unaltered. The Bombay reading is atmapujabhikama, while the Bengal reading is the same word in the plural form. I accept the singular form and take it as qualifying panditah. One should dwell in that country where Brahmanas
possessed of a knowledge of the scriptures are fed first: where they are
always devoted to the due observance of religious duties, and where they
are engaged in teaching disciples and officiating at the sacrifices of
others. One should unhesitatingly dwell in that country where the sounds
Swaha, Swadha, and Vashat are duly and continuously uttered.Some of the Bengal texts read khattam. The Bombay reading is khatwam. The commentator explains that khatwam samarudhah Tibra duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be this: the desires born of one's past acts, i.e., acts of previous lives, adhere to the mind. Nothing can wipe them off, save Nivritti and Tattwajnanam or knowledge of truth. One should, therefore, practise the religion of Nivritti and seek to acquire knowledge of Truth. One
should leave that kingdom, like poisoned meat, where one sees Brahmanas
obliged to betake themselves to unholy practices, being tortured by want
of the means of life. With a contented heart and deeming all his wishes
as already gratified a righteous man should dwell in that country whose
inhabitants cheerfully give away before even they are solicited. One
should live and move about, among good men devoted to acts of
righteousness, in that country where chastisement falleth upon those that
are wicked and where respect and good offices are the portion of those
that are of subdued and cleansed souls. One should unhesitatingly dwell
in that country whose king is devoted to virtue and which the king rules
virtuously, casting off desires and possessed of prosperity, and where
severe chastisement is dealt to those that visit self-controlled men with
the consequences of their wrath, those that act wickedly towards the
righteous, those that are given to acts of violence, and those that are
covetous.Both the vernacular translators quietly skip over the word pratyanantarah. Kings endued with such a disposition bring about
prosperity to those that dwell in their kingdoms when prosperity is on
the point of leaving them.i.e., where the people are virtuous and given to the performance of their duties. I have thus told thee, O son, in answer
to thy enquiry, what is beneficial or excellent. No one can describe, in
consequence of its exceedingly high character, what is beneficial or
excellent for the Soul.Kamesah is possessor of all objects of desire or enjoyment. The sense is this: where the king, casting off desire, wins prosperity for himself; i.e., though possessed of wealth, is not attached to wealth. The expression may also mean 'master of desire,' i.e., where the king casts off desire and masters his desires without allowing the latter to master him. Many and high will the excellences be,
through the observance of the duties laid down for him, of the man who
for earning his livelihood during the time of his sojourn here conducts
himself in the way indicated above and who devotes his soul to the good
of all creatures.'"Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.