Doubt

They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver.

Lo! this is that whereof ye used to doubt.

And he indeed had warned them of Our blow, but they did doubt the warnings.

He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control; obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained. Therefore, destroying, by the sword of knowledge, this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and) arise, O son of Bharata.’”

Thereupon his disciple said, ‘The words that have fallen from the lips of my preceptor can never be false. Therefore, Satyavan surely liveth.’ And the Rishi said, ‘Considering the auspicious marks that his wife Savitri beareth and all of which indicate immunity from widowhood, there can be no doubt that Satyavan liveth!’ And Varadwaja said, ‘Having regard to the ascetic merit, self-restraint, and conduct of his wife Savitri, there can be no doubt that Satyavan liveth.’ And Dalbhya said, ‘Since thou hast regained thy sight, and since Savitri hath gone away after completion of the vow, without taking any food, there can be no doubt that Satyavan liveth.’ And Apastamba said, ‘From the manner in which the voices of birds and wild animals are being heard through the stillness of the atmosphere on all sides, and from the fact also of thy having regained the use of thy eyes, indicating thy usefulness for earthly purposes once more, there can be no doubt that Satyavan liveth.’ And Dhauma said, ‘As thy son is graced with every virtue, and as he is the beloved of all, and as he is possessed of marks betokening a long life, there can be no doubt that Satyavan liveth.’

“Draupadi said, ‘Vrihannala, O hero, will without doubt, obey the words of thy younger sister[35]--that damsel of graceful hips. If he consents to be thy charioteer, thou wilt, without doubt, return, having vanquished the Kurus and rescued thy kine.’

And when they saw him, they worshipped him: but some doubted.

And he did not many mighty works there because of their unbelief.

Then the disciples looked one on another, doubting of whom he spake.

In sight of Brahma all these offerings Are spread and are accepted! Comprehend That all proceed by act; for knowing this, Thou shalt be quit of doubt. The sacrifice Which Knowledge pays is better than great gifts Offered by wealth, since gifts' worth--O my Prince! Lies in the mind which gives, the will that serves: And these are gained by reverence, by strong search, By humble heed of those who see the Truth And teach it. Knowing Truth, thy heart no more Will ache with error, for the Truth shall show All things subdued to thee, as thou to Me. Moreover, Son of Pandu! wert thou worst Of all wrong-doers, this fair ship of Truth Should bear thee safe and dry across the sea Of thy transgressions. As the kindled flame Feeds on the fuel till it sinks to ash, So unto ash, Arjuna! unto nought The flame of Knowledge wastes works' dross away! There is no purifier like thereto In all this world, and he who seeketh it Shall find it--being grown perfect--in himself. Believing, he receives it when the soul Masters itself, and cleaves to Truth, and comes-- Possessing knowledge--to the higher peace, The uttermost repose. But those untaught, And those without full faith, and those who fear Are shent; no peace is here or other where, No hope, nor happiness for whoso doubts. He that, being self-contained, hath vanquished doubt, Disparting self from service, soul from works, Enlightened and emancipate, my Prince! Works fetter him no more! Cut then atwain With sword of wisdom, Son of Bharata! This doubt that binds thy heart-beats! cleave the bond Born of thy ignorance! Be bold and wise! Give thyself to the field with me! Arise!

Arjuna. Trouble and ignorance are gone! the Light Hath come unto me, by Thy favour, Lord! Now am I fixed! my doubt is fled away! According to Thy word, so will I do!

Krishna. Hero long-armed! beyond denial, hard Man's heart is to restrain, and wavering; Yet may it grow restrained by habit, Prince! By wont of self-command. This Yog, I say, Cometh not lightly to th' ungoverned ones; But he who will be master of himself Shall win it, if he stoutly strive thereto.

Sugriva spoke and sadly sighed: And Lakshman with a laugh replied: "What show of power, what proof and test May still the doubts that fill thy breast?"

Swift from the crag he sprang to try His pinions in his native sky. His words the chieftains' doubts had stilled, And every heart with courage filled.(778)

Doubt not that Bharat and his train Shall in this mighty wood be slain: So shall I pay the debt my bow And these my deadly arrows owe."

O Death, that regarding which there is doubt, of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden secret.

Yama replied: Even the Devas (Bright Ones) of old doubted regarding this. It is not easy to know; subtle indeed is this subject. O Nachiketas, choose another boon. Do not press me. Ask not this boon of me.

Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon.

If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.

If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.

Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

Then thus Minerva:—“Brave Tydides, hear! Not Mars himself, nor aught immortal, fear. Full on the god impel thy foaming horse: Pallas commands, and Pallas lends thee force. Rash, furious, blind, from these to those he flies, And every side of wavering combat tries; Large promise makes, and breaks the promise made: Now gives the Grecians, now the Trojans aid.”[159]

“Then thus (the godlike Diomed rejoin’d) My choice declares the impulse of my mind. How can I doubt, while great Ulysses stands To lend his counsels and assist our hands? A chief, whose safety is Minerva’s care; So famed, so dreadful, in the works of war: Bless’d in his conduct, I no aid require; Wisdom like his might pass through flames of fire.”

He spoke, and sat: when Nestor, rising said, (Nestor, whom Pylos’ sandy realms obey’d,) “Princes of Greece, your faithful ears incline, Nor doubt the vision of the powers divine; Sent by great Jove to him who rules the host, Forbid it, heaven! this warning should be lost! Then let us haste, obey the god’s alarms, And join to rouse the sons of Greece to arms.”

“Stockman, and you swineherd, I have something in my mind which I am in doubt whether to say or no; but I think I will say it. What manner of men would you be to stand by Ulysses, if some god should bring him back here all of a sudden? Say which you are disposed to do—to side with the suitors, or with Ulysses?”

Thus spoke Menelaus, and the heart of Telemachus yearned as he bethought him of his father. Tears fell from his eyes as he heard him thus mentioned, so that he held his cloak before his face with both hands. When Menelaus saw this he doubted whether to let him choose his own time for speaking, or to ask him at once and find what it was all about.

“Offer a prayer, sir,” said he, “to King Neptune, for it is his feast that you are joining; when you have duly prayed and made your drink offering, pass the cup to your friend that he may do so also. I doubt not that he too lifts his hands in prayer, for man cannot live without God in the world. Still he is younger than you are, and is much of an age with myself, so I will give you the precedence.”

It should be sloping east of the Ahavaniya and west of the Garhapatya. That is a place of sacrifice which is distinctly marked, be is distinguished from his evil foe, they doubt not of him for common meal or wedding. On a place of sacrifice which is artificial should he make him sacrifice who desires wealth. Man must be made; verily he prospers. The high altar taking the form of a lioness went away and remained between the two parties. The gods reflected, 'Whichever of the two she joins, they will become this.' They called to her; she said, 'Let me choose a boon; through me shall ye obtain all your desires, but the oblation shall come to me before (it comes to) the fire.' Therefore do they besprinkle the high altar before (they sprinkle) the fire, for that was its chosen boon. He measures (it) round with the yoke-pin [1], that is its measure; verily also by what is fitting he wins what is fitting. 'Thou art the abode of riches (vitta) for me', he says, for being found (vitta) she helped them; thou art the resort of the afflicted for me', he says, for she helped them in affliction; 'protect me when in want', he says, for she protected them when in want; 'protect me when afflicted', he says, for she protected them when afflicted. 'May Agni, named Nabhas, know (thee) [2], O Agni Angiras', (with these words) he thrice strokes with (the wooden sword); verily he wins the fires that are in these worlds. He strokes in silence for the fourth time, verily he wins that which is not indicated. 'Thou art a lioness; thou art a buffalo', he says, for it (the high altar) taking the form of a lioness went away and remained between the two parties. 'Extend wide; let the lord of the sacrifice extend wide for thee', he says; verily he enriches the sacrificer with offspring and cattle. 'Thou art firm' [3], (with these words) he strikes (the earth) together, for firmness.

On a contiguous (aptá) place of sacrifice should he make him to sacrifice who has foes. He should make it touch the road or a pit so that neither a wagon nor a chariot can go between [1]. That is a contiguous place of sacrifice. He conquers (apnoti) his foe, his foe conquers him not. On a place of sacrifice which is elevated in one place he should make him to sacrifice who desires cattle. The Angirases produced cattle from a place of sacrifice elevated in one place. It should be elevated between the seat and the oblationholders. That is a place of sacrifice elevated in one place; verily he becomes possessed of cattle. On a place of sacrifice which is elevated in three places should he make him to sacrifice who desires heaven. The Angirases went to the world of heaven from a place of sacrifice elevated in three places. It should be elevated between the Ahavaniya fire and the oblation holder [2], between the oblation-holder and the seat, and between the seat and the Garhapatya fire. That is a place of sacrifice elevated in three places; verily he goes to the world of heaven. On a place of sacrifice which is firm should he make him to sacrifice who desires support. That is a place of sacrifice which is firm, which is level on all sides; verily he finds, support. Where diverse plants are intertwined, there should he make him sacrifice who desires cattle. That is the form of cattle; verily by the form he wins cattle for him [3]; verily be becomes possessed of cattle. On a place of sacrifice seized by destruction should he make him to sacrifice for whom he desires, 'May I cause his sacrifice to be seized by destruction.' That is a place of sacrifice seized by destruction where there is a bare patch of level ground; verily he causes his sacrifice to be seized by destruction. On a place of sacrifice which is distinctly marked should he cause him to sacrifice regarding whom they have doubts as to (admitting him to) common meals or to marriage.

designs. 1. The great guardian among these (gods) sees as if from anear. He that thinketh he is moving stealthily--all this the gods know. 2. If a man stands, walks, or sneaks about, if he goes slinking away, if he goes into his hiding- place; if two persons sit together and scheme, king Varuna is there as a third, and knows it. 3. Both this earth here belongs to king Varuna, and also yonder broad sky whose boundaries are far away. Moreover these two oceans are the loins of Varuna; yea, he is hidden in this small (drop of) water. 4. He that should flee beyond the heaven far away would not be free from king Varuna. His spies come hither (to the earth) from heaven, with a thousand eyes do they watch over the earth. 5. King Varuna sees through all that is between heaven and earth, and all that is beyond. He has counted the winkings of men's eyes. As a (winning) gamester puts down his dice, thus does he establish these (laws). 6. May all thy fateful toils which, seven by seven, threefold, lie spread out, ensnare him that speaks falsehood: him that speaks the truth they shall let go! 7. With a hundred snares, O Varuna, surround him, let the liar not go free from thee, O thou that observest men! The rogue shall sit, his belly hanging loose, like a cask without hoops, bursting all about! 8. With (the snare of) Varuna which is fastened lengthwise, and that which (is fastened) broadwise, with the indigenous and the foreign, with the divine and the human,-- 9. With all these snares do I fetter thee, O N. N., descended from N. N., the son of the woman N. N.: all these do I design for thee.