Difference between revisions of "Mahabharata Santi Parva Chapter 259:2"

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Therefore, do not ever set thy heart on any act that is wrong. One behaving in this way hath no fear of dishonest men or thieves or the king. Not having done any injury to any one, such a man lives fearlessly and with a pure heart. A thief fears everybody, like a deer driven from the woods into the midst of an inhabited village. He thinks other people to be as sinful as himself. One that is of pure heart is always filled with cheerfulness and hath no fear from any direction. Such a person never sees his own misconduct in others<ref>.[Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.]</ref> Persons engaged in doing good to all creatures have said that the practice of charity is another high duty. They that are possessed of wealth think that this duty has been laid down by those that are indigent. When, however, those wealthy men meet with poverty in consequence of some turn of fortune, the practice of charity then recommends itself to them. Men that are exceedingly wealthy do not necessarily meet with happiness.<ref>[K.P. Singha wrongly translates this line.] </ref><br />
 
Therefore, do not ever set thy heart on any act that is wrong. One behaving in this way hath no fear of dishonest men or thieves or the king. Not having done any injury to any one, such a man lives fearlessly and with a pure heart. A thief fears everybody, like a deer driven from the woods into the midst of an inhabited village. He thinks other people to be as sinful as himself. One that is of pure heart is always filled with cheerfulness and hath no fear from any direction. Such a person never sees his own misconduct in others<ref>.[Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.]</ref> Persons engaged in doing good to all creatures have said that the practice of charity is another high duty. They that are possessed of wealth think that this duty has been laid down by those that are indigent. When, however, those wealthy men meet with poverty in consequence of some turn of fortune, the practice of charity then recommends itself to them. Men that are exceedingly wealthy do not necessarily meet with happiness.<ref>[K.P. Singha wrongly translates this line.] </ref><br />
 
Knowing how painful it is to himself, a person should never do that to others which he dislikes when done to him by others.<ref>[The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying—'do to others as you would that they should do to you.'] </ref>What can one who becomes the lover of another man's wife say to another man (guilty of the same transgression)? It is seen, however, that even such a one, when he sees his lady with another lover, becomes unable to forgive the act.<ref>[The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.] </ref>How can one who, to draw breath himself think of preventing another by a murderous act, from doing the same? Whatever wishes one entertains with respect to one's own self, one should certainly cherish with respect to another. With the surplus wealth one may happen to own one should relieve the wants of the indigent. <br />
 
Knowing how painful it is to himself, a person should never do that to others which he dislikes when done to him by others.<ref>[The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying—'do to others as you would that they should do to you.'] </ref>What can one who becomes the lover of another man's wife say to another man (guilty of the same transgression)? It is seen, however, that even such a one, when he sees his lady with another lover, becomes unable to forgive the act.<ref>[The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.] </ref>How can one who, to draw breath himself think of preventing another by a murderous act, from doing the same? Whatever wishes one entertains with respect to one's own self, one should certainly cherish with respect to another. With the surplus wealth one may happen to own one should relieve the wants of the indigent. <br />
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It is for this reason that the Creator ordained the practice of increasing one's wealth (by trade or laying it out at interest)<ref>.[The surplus should not be coveted for its own sake but for such use.] </ref>One should walk along that path by proceeding along which one may hope to meet with the deities; or, at such times when wealth is gained, adherence to the duties of sacrifice and gift is laudable. <ref>[The second line is incorrectly rendered by K.P. Singha.]</ref> The sages have said that the accomplishment of the objects by means of agreeable (pacific) means is righteousness. See, O Yudhishthira, that even this is the criterion that has been kept in view in declaring the indications of righteousness and iniquity.<ref>[Priyabhyupagatam is priyena praptam and not hinsaya.] </ref>In days of old the Creator ordained righteousness endowing it with the power of holding the world together. The conduct of the good, that is fraught with excellence, is subjected to (numerous) restraints for acquiring righteousness which depends upon many delicate considerations. The indications of righteousness have now been recounted to thee, O foremost one of Kuru's race! Do not, therefore, at any time set thy understanding upon any act that is wrong."'"<br />
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It is for this reason that the Creator ordained the practice of increasing one's wealth (by trade or laying it out at interest)<ref>.[The surplus should not be coveted for its own sake but for such use.] </ref>One should walk along that path by proceeding along which one may hope to meet with the deities; or, at such times when wealth is gained, adherence to the duties of sacrifice and gift is laudable. <ref>[The second line is incorrectly rendered by K.P. Singha.]</ref> The sages have said that the accomplishment of the objects by means of agreeable (pacific) means is righteousness. See, O Yudhishthira, that even this is the criterion that has been kept in view in declaring the indications of righteousness and iniquity.<ref>[Priyabhyupagatam is priyena praptam and not hinsaya.] </ref>In days of old the Creator ordained righteousness endowing it with the power of holding the world together. The conduct of the good, that is fraught with excellence, is subjected to (numerous) restraints for acquiring righteousness which depends upon many delicate considerations. The indications of righteousness have now been recounted to thee, O foremost one of Kuru's race! Do not, therefore, at any time set thy understanding upon any act that is wrong.<br />
  
 
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Latest revision as of 01:22, 3 September 2017

link=Mahabharata Santi Parva Chapter 259
Mahabharata Santi Parva (Mokshadharma Parva) Chapter 259:2

Therefore, do not ever set thy heart on any act that is wrong. One behaving in this way hath no fear of dishonest men or thieves or the king. Not having done any injury to any one, such a man lives fearlessly and with a pure heart. A thief fears everybody, like a deer driven from the woods into the midst of an inhabited village. He thinks other people to be as sinful as himself. One that is of pure heart is always filled with cheerfulness and hath no fear from any direction. Such a person never sees his own misconduct in others[1] Persons engaged in doing good to all creatures have said that the practice of charity is another high duty. They that are possessed of wealth think that this duty has been laid down by those that are indigent. When, however, those wealthy men meet with poverty in consequence of some turn of fortune, the practice of charity then recommends itself to them. Men that are exceedingly wealthy do not necessarily meet with happiness.[2]
Knowing how painful it is to himself, a person should never do that to others which he dislikes when done to him by others.[3]What can one who becomes the lover of another man's wife say to another man (guilty of the same transgression)? It is seen, however, that even such a one, when he sees his lady with another lover, becomes unable to forgive the act.[4]How can one who, to draw breath himself think of preventing another by a murderous act, from doing the same? Whatever wishes one entertains with respect to one's own self, one should certainly cherish with respect to another. With the surplus wealth one may happen to own one should relieve the wants of the indigent.
It is for this reason that the Creator ordained the practice of increasing one's wealth (by trade or laying it out at interest)[5]One should walk along that path by proceeding along which one may hope to meet with the deities; or, at such times when wealth is gained, adherence to the duties of sacrifice and gift is laudable. [6] The sages have said that the accomplishment of the objects by means of agreeable (pacific) means is righteousness. See, O Yudhishthira, that even this is the criterion that has been kept in view in declaring the indications of righteousness and iniquity.[7]In days of old the Creator ordained righteousness endowing it with the power of holding the world together. The conduct of the good, that is fraught with excellence, is subjected to (numerous) restraints for acquiring righteousness which depends upon many delicate considerations. The indications of righteousness have now been recounted to thee, O foremost one of Kuru's race! Do not, therefore, at any time set thy understanding upon any act that is wrong.

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References

  1. ↑ .[Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.]
  2. ↑ [K.P. Singha wrongly translates this line.]
  3. ↑ [The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying—'do to others as you would that they should do to you.']
  4. ↑ [The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.]
  5. ↑ .[The surplus should not be coveted for its own sake but for such use.]
  6. ↑ [The second line is incorrectly rendered by K.P. Singha.]
  7. ↑ [Priyabhyupagatam is priyena praptam and not hinsaya.]