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good of others. But I do not like to be liberated alone, leaving behind
me the afflicted round me; I find no other shelter for these mis-
guided people, besides Thee.
They are not happy, O Lord, in the enjoyment of the objects
of the senses. For like itching, it is not a pleasure by itself but
seems to be so, as long as Thou art not known.
It is said that holding the tongue (tnouna\ vowed observance
(Vrata), sacred knowledge (Sruta), austerily (Tapas), reading (Adhya-
yana), the observance of rules pertaining to one's caste (Sva Dharma),
exposition of Shastras (Vyakhya), living in solitude (Rahas), recital
of Mantra (Japa), and Samadhi also lead to Moksha. But generally
it is seen that these are only means of livelihood for those that have
no control over their senses. And for proud people they are some-
times the means of livelihood and sometimes not. But pride in itself
is not a good thing.
Thou art not separate from the Universe. Both cause and
effect are thy forms. It is not by avoiding the ways of Universe but
by seeing Thee everywhere by means of Bhakti, that the right course
is followed. It is by striking one stone against another that fire
comes out, and not otherwise."
[Let the words of the Asura boy resound from one end of India
to the other. Let the sublime words of compassion and universal
love be written in characters of gold, and let them be engraven in the
hearts of all Indians]. Prahlada was made the king of the Asuras,
VARNA AND ASHRAMA.
SKANDHA VII, CHAP. 11 TO 15,
Narada related the story of Prahlada to King Yudhisthira
at the Rajasuya sacrifice. That story revealed the highest devotion
that was possible for a Jiva to attain with the idea of separate ex-
istence. But separation also gives rise to the idea of difference. And
as differences become established in society, duties and relations
become manifold. Yudhisthira therefore appropriately asked Narada
about the Varnasrama duties,
The general rules to be observed by all castes are first given,
ethical, spiritual and devotional. The specific duties and indications
of each caste are then given, much the same as given in Manu
Sanhita, as also the duties of women. The following significant
passage occurs at the end:
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