Mahabharata Santi Parva (Mokshadharma Parva) Chapter 237:2
The superior ones eat diverse kinds of cooked food.[1] Bipeds moving on land are of two kinds viz., middling or intermediate, and those that are foremost. Of these, the middling or intermediate are regarded as superior (to the former) in consequence of their observance of the duties of caste.[2] The middling or intermediate ones are said to be of two kinds, viz., those that are conversant with duties, and those that are otherwise. Of those, the former are superior in consequence of their discrimination in respect of what should be done and what should not. Those conversant with duties are said to be of two kinds, viz., those that are acquainted with the Vedas and those that are otherwise. Of these the former are superior, for the Vedas are said to dwell in them.[3]
|
References
- ↑ [The itarani do not refer to Pisachas as rendered by K.P. Singha, but to birds which are called Khechare or denizens of the sky or air. Khechara may include Pisachas, but these are also Bhuchara or denizens of the surface of the earth.]
- ↑ [The commentator explains that for ascertaining who are uttama or foremost, the middling, or intermediate ones are first spoken of and their distinctions mentioned in the following verses. Of course, the foremost are foremost, and the intermediate ones can never be superior to them. For all that, intermediate ones are observers of the duties of caste; the foremost ones are not so, they having transcended such distinctions; hence, tentatively, the ignorant or popular opinion is first taken, to the effect that the observers of caste are superior to those who do not observe Jatidharma.]
- ↑ [This probably means that as the Vedas had not been reduced to writing, their contents rested or dwelt in memories of men versed in them.]
- ↑ .[To understand what is birth and what is death, and to avoid birth (and, therefore, death), are the highest fruits of knowledge of the Soul. Those that have no knowledge of the Soul have to travel in a round of repeated rebirths.]
- ↑ .[i.e., of power that comes of Yoga.]
- ↑ [
The word para (the locative form of which is used here) always means that which is high or foremost. It is frequently employed to mean either Brahma or the Soul, and as Soul is regarded to be a part of Brahma, para has but one and the same meaning. The Burdwan translator takes it for 'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course, savda-Brahma stands for the Vedas.] - ↑ [To look upon everything in the universe as one's own. Soul is the highest aspiration of a righteous person. It is yoga that enables one to attain to this highest ideal of existence. One who realises this is said to be a true Brahmana, a really regenerate person, in fact, a god on Earth. Adhiyajna and Adhidaivata are words that signify the Soul.]
- ↑ [What the distinction is between anta and nidhan is not obvious. The commentator is silent. K.P. Singha translates the verse correctly. The Burdwan translator makes utter nonsense of the words in the second line.]