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Anu Gita
by Gita Society
ANUG?TA
The second discourse to Arjuna by lord Krishna
Edited by
Jay Mazo, International Gita Society
CHAPTER I
Janamejaya said:
What conversation, O twice-born one I took place between
the high-souled Kesava and Arjuna, while they dwelt in that palace after
slaying their enemies?
Vaisamp?yana said:
The son of Prith?,
after becoming possessed of his kingdom (in an) undisturbed (state), enjoyed
himself in the company of Krishna, full of delight in that heavenly palace. And
once, O king! they happened to go, surrounded by their people, and rejoicing,
to a certain portion of the palace which resembled heaven. Then Arjuna, the son
of P?ndu, having surveyed with delight that lovely palace, in the company of
Krishna, spoke these words: 'O you of mighty arms! O you whose mother is
Devak?! when the battle was about to commence, I became aware of your
greatness, and that divine form of yours. But that, O Kesava! which through
affection (for me) you explained before, has all disappeared, O tiger-like man!
from my degenerate mind. Again and again, however, I feel a curiosity about
those topics. But (now), O M?dhava! you will be going at no distant date to
Dv?rak?.
Vaisamp?yana said
Thus addressed,
that best of speakers, Krishna, possessed of great glory, replied in these
words after embracing Arjuna.
V?sudeva said:
From me, O son of
Prith?! you heard a mystery, and learnt about the eternal (principle), about
piety in (its true) form, and about all the everlasting worlds. It is
excessively disagreeable to me, that you should not have grasped it through
want of intelligence. And the recollection (of it) now again is not possible
(to me). Really, O son of P?ndu! you are devoid of faith and of a bad
intellect. And, O Dhana?jaya! it is not possible for me to repeat in full (what
I said before). For that doctrine was perfectly adequate for understanding the
seat, of the Brahman. It is not possible for me to state it again in full in
that way. For then accompanied by my mystic power, I declared to you the
Supreme Brahman. But I shall relate an ancient story upon that subject, so that
adhering to this knowledge, you may attain the highest goal. O best of the
supporters of piety! listen to all that I say. (Once), O restrainer of foes!
there came from the heavenly world and the world of Brahman, a Br?hmana
difficult to withstand, and he was (duly) honored by us. (Now) listen, without
entertaining any misgivings, O chief of the descendants of Bharata! O son of
Prith?! to what he said on being interrogated by us according to heavenly
rules.
The Br?hmana said:
O Krishna! O
destroyer of Madhu! I will explain to you accurately what you, out of
compassion for (all) beings, have asked me touching the duties (to be
Performed) for final emancipation. It is destructive of delusion, O Lord! Listen
to me with attention, as I relate it, O M?dhava! A certain Br?hmana named
K?syapa, who had performed (much) penance, and who best understood piety,
approached a certain twice-born. (person) who had learnt the Scriptures
relating to (all) duties, having heard (of him, as one) who had over and over
again gone through all knowledge and experience about coming and going, who was
well versed in the true nature of all worlds, who knew about happiness and
misery, who knew the truth about birth and death, who was conversant with merit
and sin, who perceived the migrations of embodied (souls) of high and low
(degrees) in consequence of (their) actions, who moved about like an
emancipated being, who had reached perfection, who was tranquil, whose senses
were restrained, who was illumined with the Brahmic splendor, who moved about
in every direction, who understood concealed movements, who was going in
company of invisible Siddhas and celestial singers, and conversing and sitting
together (with them) in secluded (places), who went about as he pleased, and
was unattached (anywhere) like the wind. Having approached him, that talented
ascetic possessed of concentration (of mind), that best of the twice-born,
wishing to acquire piety, fell at his feet, after seeing that great marvel. And
amazed on seeing that marvelous man, the best of the twice-born, K?syapa,
pleased the preceptor by his great devotion. That was all appropriate, (being)
joined to sacred learning and correct conduct. And, O terror of your foes! he
pleased that (being) by (his purity of) heart and behavior (suitable) towards a
preceptor. Then being satisfied and pleased, he spoke to the pupil these words,
referring to the highest perfection: Hear (them) from me, O Jan?rdana!
The Siddha said:
Mortals, O dear
friend! by their actions which are (of) mixed (character), or which are
meritorious and pure, attain to this world as the goal, or to residence in the
world of the gods. Nowhere is there everlasting happiness; nowhere eternal
residence. Over and over again is there a downfall from a high position
attained with difficulty. Overcome by lust and anger, and deluded by desire, I
fell into uncomfortable and harassing states (of life), in-consequence of (my)
committing sin. Again and again death, and again and again birth. I ate
numerous (kinds of) food, sucked at various breasts, saw various mothers, and
fathers of different sorts; and, O sinless one! (I saw) strange pleasures and
miseries. Frequently (I suffered) separation from those I loved, association
with those I did not love. Loss of wealth also came on me, after I had acquired
that wealth with difficulty; ignominies full of affliction from princes and
likewise from kinsmen; excessively poignant pain, mental and bodily. I also
underwent frightful indignities, and fierce deaths and captivities; (I had a)
fall into hell, and torments in the house of Yama. I also suffered much from
old age, continual ailments, and numerous misfortunes flowing from the pairs of
opposites. Then on one occasion, being much afflicted with misery, I abandoned
the whole course of worldly life, through indifference (to worldly objects),
al, taking refuge with the formless (principle). Having learnt about this path
in this world, I exercised myself (in it), and hence, through favor of the
self, have I acquired this perfection. I shall not come here again; I am
surveying the worlds, and the happy migrations of (my) self from the creation
of beings to (my attaining) perfection. Thus, O best of the twice-born! have I
obtained this highest perfection. From here I go to the next (world), and from
there again to the still higher (world)--the imperceptible seat of the Brahman.
Have no doubt on that, O terror of your foes! I shall not come back to this
mortal world. I am pleased with you, O you of great intelligence! Say, what can
I do for you? The time is now come for that which you desired in coming to me.
I know for what you have come to me. But I shall be going away in a short time,
hence have I given this hint to you. I am exceedingly pleased, O clever one!
with your good conduct. Put (your) questions without uneasiness, I will tell
(you) whatever you desire. I highly esteem your intelligence, and greatly
respect it, inasmuch as you have made me out; for, O K?syapa! you are (a)
talented (man).
CHAPTER II
V?sudeva said:
Then grasping his
feet, K?syapa, asked questions very difficult to explain, and all of them that
(being), the best of the supporters of piety, did explain.
K?syapa, said:
How does the body
perish, and how, too, is it produced? How does one who moves in this harassing
course of worldly life become freed? And (how) does the self, getting rid of
nature, abandon the body (produced) from it? And how, being freed from the
body, does he attain to the other? How does this man enjoy the good and evil
acts done by himself? And where do the acts of one who is released from the
body remain?
The Br?hmana said:
Thus addressed, O
descendant of Vrishni! that Siddha answered these questions in order. Hear me
relate what (he said).
The Siddha said:
When those
actions, productive of long life and fame, which a man performs here, are
entirely exhausted, after his assumption of another body, he performs (actions
of an) opposite character, his self being overcome at the exhaustion of life.
And his ruin being impending, his understanding goes astray. Not knowing his
own constitution, and strength, and likewise the (proper) season, the man not
being self-controlled, does unseasonably what is injurious to himself When he
attaches himself to numerous very harassing (actions); eats too much, or does
not eat at all; when he takes bad food, or meat, or drinks, or (kinds of food)
incompatible with one another, or heavy food in immoderate quantities, or
without (previously taken food) being properly digested; or takes too much
exercise, or is incontinent; or constantly, through attachment to action,
checks the regular course (of the excretions); or takes juicy food; or sleeps
by day; or (takes food) not thoroughly prepared; (such a man) himself
aggravates the disorders orders (in the body) when the time comes. By
aggravating the disorders (in) his own (body), he contracts a disease which
ends in death, or he even engages in unreasonable (acts), such as hanging
(oneself). From these causes, the living body of that creature then perishes.
Learn about that correctly as I am about to state it. Heat being kindled in the
body, and being urged by a sharp wind, pervades the whole frame, and, verily,
checks the (movements of all the) life-winds. Know this truly, that excessively
powerful heat, if kindled in the body, bursts open the vital parts-the seats of
the Soul. Then the soul, full of torments, forthwith falls away from the
perishable (body). Know, O best of the twice-born! that (every) creature leaves
the body, when the vital parts are burst open, its self being overcome with
torments. All beings are constantly distracted with birth and death; and, O
chief of the twice-born! are seen abandoning (their) bodies; or entering the
womb on the exhaustion of (their previous) actions. Again, a man suffers
similar torments, having his joints broken and suffering from cold, in
consequence of water. As the compact association of the five elements is broken
up, the wind in the body, distributed within the five elements, between the upward
and downward life-winds, being aggravated by cold, and urged by a sharp wind,
goes upwards, abandoning the embodied (self) in consequence of pain. Thus it
leaves the body, which appears devoid of breath. Then devoid of warmth, devoid
of breath, devoid of beauty, and with consciousness destroyed, the man, being
abandoned by the Brahman, is said to be dead. (Then) he ceases to perceive
(anything) with those very currents with which the supporter of the body
perceives objects of sense. In the same way, it is the eternal soul which
preserves in the body the life-winds which are produced from food. Whatever
(part of the body) is employed in the collection of that, know that to be a
vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts
being wounded, that (wind) directly comes out there from, and entering the
bosom of a creature obstructs the heart. Then the possessor of consciousness
knows nothing. Having his knowledge enveloped by darkness, while the vitals are
still enveloped, the soul, being without a fixed seat, is shaken about by the
wind. And then he heaves a very deep and alarming gasp, and makes the
unconscious body quiver as he goes out (of it). That soul, dropping out of the
body, is surrounded on both sides by his own actions, his own pure and
meritorious, as also his sinful (ones). Br?hmanas, possessed of knowledge,
whose convictions are correctly (formed) from sacred learning, know him by
(his) marks as one who has performed meritorious actions or the reverse. As
those who have eyes see a glow-worm disappear here and there in darkness, so
likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with
a divine eye, departing (from the body), or coming to the birth, or entering
into a womb. Its three descriptions of seats are here learnt from the
Scriptures. This world is the world of actions, where creatures dwell. All
embodied (selves), having here performed good or evil (actions), obtain (the
fruit). It is here they obtain higher or lower enjoyments by their own actions.
And it is those whose actions here are evil, who by their actions go to, hell.
Harassing is that lower place where men are tormented. Freedom from it is very
difficult, and the self should be specially protected from it. Learn from me
now the seats in which creatures going up dwell, and which I shall describe
truly. Hearing this, you will learn the highest knowledge, and decision
regarding action. All (the worlds in) the forms of stars, and this lunar
sphere, and also this solar sphere which shines in the world by its own luster,
know these to be the seats of men who perform meritorious actions. All these,
verily, fall down again and again in consequence of the exhaustion of their
actions. And there, too, in heaven, there are differences of low, high, and
middling. Nor, even there, is there satisfaction, (even) after a sight of most
magnificent splendor. Thus have I stated to you these seats distinctly. I will
after this (proceed to) state to you the production of the fetus. And, O
twice-born one! hear that attentively from me as I state it.
CHAPTER III
There is no
destruction here of actions good or not good. Coming to one body after another
they become ripened in their respective ways. As a fruitful (tree) producing
fruit may yield much fruit, so does merit performed with a pure mind become
expanded. Sin, too, performed with a sinful mind, is similarly (expanded). For
the self engages in action, putting forward this mind. And now further, hear
how a man, overwhelmed with action, and enveloped in desire and anger, enters a
womb. Within the womb of a woman, (he) obtains-as the result of action a body
good or else bad, made up of virile semen and blood. Owing to (his) subtlety
and imperceptibility, though he obtains a body appertaining to the Brahman, he
is not attached anywhere; hence is he the eternal Brahman. That is the seed of
all beings; by that all creatures exist. That soul, entering all the limbs of
the fetus, part by part, and dwelling in the seat of the life-wind, supports
(them) with the mind. Then the fetus, becoming possessed of consciousness,
moves about its limbs. As liquefied iron being poured out assumes the form of
the image, such you must know is the entrance of the soul into the fetus. As
fire entering a ball of iron, heats it, such too, you must understand, is the
manifestation of the soul in the fetus. And as a blazing lamp shines in a
house, even so does consciousness light up bodies. And whatever action he
performs, whether good or bad, everything done in a former body must necessarily
be enjoyed (or suffered). Then that is exhausted, and again other (action) is
accumulated, so long as the piety which dwells in the practice of concentration
of mind for final emancipation has not been learnt. As to that, O best (of
men)! I will tell you about that action by which, verily, one going the round
of various births, becomes happy. Gifts, penance, life as a Brahmach?rin,
adherence to prescribed regulations, restraint of the senses, and also
tranquility, compassion to (all) beings, self-restraint, and absence of
cruelty, refraining from the appropriation of the wealth of others, not acting
dishonestly even in thought towards (any) being in this world, serving mother
and father, honoring deities and guests, honoring preceptors, pity, purity,
constant restraint of the organs, and causing good to be done; this is said to
be the conduct of the good. From this is produced piety, which protects people
to eternity. Thus one should look (for it) among the good, for among them it
constantly abides. The practice to which the good adhere, points out (what)
piety (is). And among them dwells that (course of) action which constitutes
eternal piety. He who acquires that, never comes to an evil end. By this are
people held in check from making a slip in the paths of piety. But the devotee
who is released is esteemed higher than these. For the deliverance from the
course of worldly life of the man who acts piously and well, as he should act,
takes place after a long time. Thus a creature always meets with (the effects
of) the action performed (in a) previous (life). And that is the sole cause by
which he comes here (in a) degraded (form). There is in the world a doubt as to
what originally was the source from which he became invested with a body. And
that I shall now proceed to state. Brahman, the grandfather of all people,
having made a body for himself, created the whole of the three worlds, moving
and fixed. From that he created the Pradh?na, the material cause of all
embodied (selves), by which all this is pervaded, and which is known in the
world as the highest. This is what is called the destructible; but the other is
immortal and indestructible. And Praj?pati, who had been first created, created
all creatures and (all) the fixed entities, (having) as regards the moving
(creation), a pair separately for each (species). Such is the ancient
(tradition) heard (by us). And as regards that, the grandsire fixed a limit of
time, and (a rule) about migrations among (various) creatures, and about the
return. What I say is all correct and proper, like (what may be said by) any
talented person who has in a former birth perceived the self. He who properly
perceives pleasure and pain to be inconstant, the body to be an unholy
aggregate, and ruin to be connected with action, and who remembers that
whatever little there is of happiness is all misery, he will cross beyond the
fearful ocean of worldly life, which is very difficult to cross. He who
understands the Pradh?na, (though) attacked by birth and death and disease, sees
one (principle of) consciousness in all beings possessed of consciousness. Then
seeking after the supreme seat, he becomes indifferent to everything. O best
(of men)! I will give you accurate instruction concerning it. Learn from me
exhaustively, O Br?hmana! the excellent knowledge concerning the eternal
imperishable seat, which I am now about to declare.
CHAPTER IV
He who becoming
placid, and thinking of naught, may become absorbed in the one receptacle,
abandoning each previous (element), he will cross beyond (all) bonds. A man who
is a friend of all, who endures all, who is devoted to tranquility, who has
subdued his senses, and from whom fear and wrath have departed, and who is
self-possessed, is released. He who moves among all beings as if they were like
himself, who is self-controlled, pure, free from vanity and egoism, he is,
indeed, released from everything. And he, too, is released who is equable
towards both life and death, and likewise pleasure and pain, and gain and loss,
and (what is) agreeable and odious. He who is not attached to any one, who
contemns no one, who is free from the pairs of opposites, and whose self is
free from affections, he is, indeed, released in every way. He who has no
enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth,
and lust altogether, and who has no desire, is released. He who is not pious
and not impious, who casts off (the merit or sin) previously accumulated, whose
self is tranquillized by the exhaustion of the primary elements of the body,
and who is free from the pairs of opposites, is released. One who does no
action, and who has no desire, looks on this universe as transient, like an
Aswattha tree, always full of birth, death., and old age. Having his
understanding always (fixed) upon indifference to worldly objects, searching
for his own faults, he procures the release of his self from bonds in no long
time. Seeing the self void of smell, void of taste, void of touch, void of
sound, void of belongings, void of color, and unknowable, he is released. He
who sees the enjoyer of the qualities, devoid of qualities, devoid of the
qualities of the five elements, devoid of form, and having no cause, is
released. Abandoning by the understanding all fancies bodily and mental, he
gradually obtains tranquility, like fire devoid of fuel. He who is free from
all impressions, free from the pairs of opposites, without belongings, and who
moves among the collection of organs with penance, he is indeed released. Then
freed from all impressions, he attains to the eternal Supreme Brahman,
tranquil, unmoving, constant, indestructible. After this I shall explain the
science of concentration of mind, than which there is nothing higher, (and
which teaches) how devotees concentrating (their minds) perceive the perfect
self. I will impart instruction regarding it accurately. Learn from me the
paths by which one directing the self within the self perceives the
eternal (principle). Restraining the
senses, one should fix the mind on the self; and having first performed
rigorous penance, he should practice concentration of mind for final
emancipation. Then the talented Br?hmana, who has practiced penance, who is
constantly practicing concentration of mind, should act on (the precepts of)
the science of concentration of mind, seeing the self in the self by means of
the mind. If such a good man is able to concentrate the self on the self, then
he, being habituated to exclusive meditation, perceives the self in the self.
Being self-restrained and self-possessed, and always concentrating his mind,
and having his senses subjugated, he who has achieved proper concentration of
mind sees the self in the self, As a person having seen one in a dream,
recognizes him (afterwards), saying, 'This is he;' so does one who has achieved
proper concentration of mind perceive the self. And as one may show the soft
fibers, after extracting them from the Mu?ga, so does a devotee see the self
extracted from the body. The body is called the Mu?ga; the soft fibers stand
for the self. This is the excellent illustration propounded by those who
understand concentration of mind. When an embodied (self) properly perceives
the self concentrated, then there is no ruler over him, since he is the lord of
the triple world. He obtains various bodies as he pleases; and casting aside
old age and death, he grieves not and exults not. The man who has acquired
concentration of mind, and who is self-restrained, creates for himself even the
divinity of the gods; and abandoning the transient body, he attains to the
inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when
(all) beings are afflicted, he is not afflicted by anything. He whose self is
concentrated, who is free from attachment, and of a tranquil mind, is not
shaken by the fearful effects of attachment and affection, which consist in
pain and grief. Weapons do not pierce him; there is, no death for him; nothing
can be seen anywhere in the world happier than he. Properly concentrating his
self, he remains steady to the self; and freed from old age and grief, he
sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But
one who is practicing concentration should never become despondent. When one
who has properly achieved concentration perceives the self in the self, then he
forthwith ceases to feel any attachment to Indra himself.
Now listen how one
habituated to exclusive meditation attains concentration. Thinking of a quarter
seen before, he should steady his mind within and not out of the city in which
he dwells. Remaining within (that) city, he should place his mind both in its
external and internal (operations) in that habitation in which he dwells. When,
meditating in that habitation, he perceives the perfect one, his mind should
not in anyway wander outside. Restraining the group of the senses, in a forest
free from noises and unpeopled, he should meditate on the perfect one within
his body with a mind fixed on one point. He should meditate on his teeth,
palate, tongue, neck, and throat likewise, and also the heart, and likewise the
seat of the heart. That talented pupil, O destroyer of Madhu! having been thug
instructed by me, proceeded further to interrogate (me) about the piety
(required) for final emancipation, which is difficult to explain. 'How does
this food eaten from time to time become digested in the stomach? How does it
turn to juice, and how also to blood? And how, too, do the flesh, and marrow,
and muscles, and bones--which all (form) the bodies for embodied
(selves)--develop in a woman as that (self) develops? How, too, does the
strength develop? (And how is it also) about the removal of non-nutritive
(substances), and of the excretions, distinctly? How, too, does he breathe
inwards or outwards? And what place does the self occupy, dwelling in the self?
And how does the soul moving about carry the body? And of what color and of
what description (is it when) he leaves it? O sinless venerable sir! be pleased
to state this accurately to me.' Thus questioned by that Br?hmana, O M?dhava! I
replied, 'O you of mighty arms! O restrainer of (your) foes! according to what
(I had) heard. As one placing any property in his store-room should fix his
mind on the property, so placing one's mind in one's body, and (keeping) the
passages confined, one should there look for the self and avoid heedlessness.
Being thus always assiduous and pleased in the self, he attains in a short time
to that Brahman, after perceiving which he understands the Pradh?na. He is not
to be grasped by the eye, nor by any of the senses. Only by the mind (used) as
a lamp is the great self perceived. He has hands and feet on all sides; he has
eyes, heads, and faces on all sides; he has cars on all sides; he stands
pervading everything in the world. The soul sees the self come out from the
body; and abandoning his body, he perceives the self,--holding it to be the
immaculate Brahman,--with, as it were, a mental smile. And then depending upon
it thus, he attains final emancipation in me.
This whole mystery
I have declared to you, O best of Br?hmanas! I will now take my leave, I will
go away; and do you (too) go away, O Br?hmana! according to your pleasure.'
Thus addressed by me, O Krishna! that pupil, possessed of great penance,--that
Br?hmana of rigid vows,--went away as he pleased.
V?sudeva said:
Having spoken to
me, O son of Prith?! these good words relating to the piety (required) for
final emancipation, that best of Br?hmanas disappeared then and there. Have you
listened to this, O son of Prith?! with a mind (fixed) on (this) one point
only? For on that occasion, too, sitting in the chariot you heard this same
(instruction). It is my belief, O son of Prith?! that this is not easily
understood by a man who is confused, or who has not acquired knowledge with his
inmost soul purified. What I have spoken, O chief of the descendants of
Bharata! is a great mystery (even) among the gods. And it has never yet been
heard by any man in this world, O son of Prith?! For, O sinless one! there is
no other man than you worthy to hear it. Nor is it easily to be understood by
(one whose) internal self (is) confused. The world of the gods, O son of Kunt?!
is filled by those who perform actions. And the gods are not pleased with a
cessation of the mortal form. For as to that eternal Brahman, O son of Prith?!
that is the highest goal, where one, forsaking the body, reaches immortality
and is ever happy. Adopting this doctrine, even those who are of sinful birth,
women, Vaisyas, and S?dras likewise, attain the supreme goal. What then (need
be said of) Br?hmanas, O son of Prith?! or well-read Kshatriyas, who are
constantly intent on their own duties, and whose highest goal is the world of
the Brahman? This has been stated with reasons; and also the means for its
acquisition; and the fruit of its full accomplishment, final emancipation, and
determination regarding misery. O chief of the descendants of Bharata! there
can be no other happiness beyond this. The mortal, O son of P?ndu! who,
possessed of talents, full of faith, and energetic, casts aside as
unsubstantial the (whole) substance of this world, he forthwith attains the
highest goal by these means. This is all that is to be said, there is nothing
further than this. Concentration of mind comes to him, O son of Prith?! who
practices concentration of mind constantly throughout six months.
CHAPTER V
On this, too, O
chief of the descendants of Bharata! they relate this ancient story, (in the
form of) a dialogue, which occurred, O son of Prith?! between a husband and
wife. A Br?hmana's wife, seeing the Br?hmana her husband, who had gone through
all knowledge and experience, seated in seclusion, spoke to him (thus): 'What
world, indeed, shall I go to, depending on you as (my) husband, you who live
renouncing (all) action, and who are harsh and undiscerning. We have heard that
wives attain to the worlds acquired by (their) husbands. What goal, verily,
shall I reach, having got you for my husband?' Thus addressed, that man of a
tranquil self, spoke to her with a slight smile: 'O beautiful one! O sinless
one! I am not offended at these words of yours. Whatever action there is, that
can be caught (by the touch), or seen, or heard, that only do the men of action
engage in as action. Those who are devoid of knowledge only lodge delusion in
themselves by means of action. And freedom from action is not to be attained in
this world even for an instant. From birth to the destruction of the body,
action, good or bad, by act, mind or speech, does exist among (all) beings.
While the paths (of action), in which the materials are visible, are destroyed
by demons, I have perceived by means of the self the seat abiding in the
self--(the seat) where dwells the Brahman free from the pairs of opposites, and
the moon together with the fire, upholding (all) beings (as) the mover of the
intellectual principle; (the seat) for which Brahman and others concentrating
(their minds) worship that indestructible (principle), and for which learned
men have their senses restrained, and their selves tranquil, and (observe) good
vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It
is not to be touched by the sense of touch, but is to be apprehended by the
mind. It cannot be conquered by the eyes, and is entirely beyond the senses of
hearing. It is devoid of smell, devoid of taste and touch, devoid of color and
sound, and imperishable. (It is that) from which (this whole) expanse (of the
universe) proceeds, and on which it rests. From this the Pr?na, Ap?na, Sam?na,
Vy?na, and Ud?na also proceed, and into it they enter. Between the Sam?na and
the Vy?na, the Pr?na and the Ap?na moved. When that is asleep, the Sam?na and
Vy?na also are absorbed; and between the Pr?na and the Ap?na dwells the Ud?na
pervading (all). Therefore the Pr?na and the Ap?na do not forsake a sleeping
person. That is called the Ud?na, as the life-winds are controlled (by it). And
therefore those who study the Brahman engage in penance of which I am the goal.
In the interior, in the midst of all these (life-winds) which move about in the
body and swallow up one another, blazes the Vaisv?na fire sevenfold. The nose,
and the tongue, and the eye, and the skin, and the ear as the fifth, the mind
and the understanding, these are the seven tongues of the blaze of Vaisv?nara.
That which is to be smelt, that which is to be drunk, that which is to be seen,
that which is to be touched, and likewise that which is to be heard, and also
that which is to be thought of, and that which is to be understood, those are
the seven (kinds of) fuel for me. That which smells, that which cats, that
which sees, that which touches, and that which hears as the fifth, that which
thinks, and that which understands, these are the seven great officiating
priests. And mark this always, O beautiful one! The learned sacrificers
throwing (in) due (form) the seven offerings into the seven fires in seven
ways, produce them in their wombs; (namely), that which is to be smelt, that
which is to be drunk, that which is to be seen, that which is to be touched,
and likewise that which is to be heard, that which is to be thought of, and
also that which is to be understood. Earth, air, space, water, and light as the
fifth, mind and understanding, these seven, indeed, are named wombs. All the
qualities which stand as offerings are absorbed into the mouth of the fire; and
having dwelt within that dwelling are born in their respective wombs. And in
that very (principle), which is the generator of all entities, they remain
absorbed during (the time of) deluge. From that is produced smell; from that is
produced taste; from that is produced color; from that touch is produced; from
that is produced sound; from that doubt is produced; from that is produced
determination. This (is what) they know as the sevenfold production. In this
very way was it comprehended by the ancients. Becoming perfected by the perfect
sacrifice, they were perfectly filled with light.'
CHAPTER VI
The Br?hmana said:
On this, too, they relate this ancient story. Learn now of what description is
the institution of the ten sacrificial priests. The ear, the tongue, the nose, the
two feet, the two hands, speech, the genital organ, and the anus, these,
verity, are ten sacrificial priests, O beautiful one! Sound, touch, color, and
taste, smell, words, action, motion, and the discharge of semen, urine, and
excrement, these are the ten oblations. The quarters, wind, sun, moon, earth
and fire, and Vishnu also, Indra, Praj?pati, and Mitra, these, O beautiful one!
are the ten fires. The ten organs are the makers of the offering; the offerings
are ten, O beautiful one! Objects of sense, verily, are the fuel; and they are
offered up into the ten fires. The mind is the ladle; and the wealth is the
pure, highest knowledge}. (Thus) we have heard, was the universe duly divided.
And the mind, which is the instrument of knowledge, requires everything
knowable (as its offering). The mind is within the body the upholder of the
frame, and the knower is the upholder of the body. That upholder of the body is
the G?rhapatya fire; from that another is produced, and the mind which is the
?havan?ya; and into this the offering is thrown. Then the lord of speech was
produced; that (lord of speech) looks up to the mind. First, verily, are words
produced; and the mind runs after them.
The Br?hmana's
wife said:
How did speech
come into existence first, and how did the mind come into existence afterwards,
seeing that words are uttered (after they have been) thought over by the mind?
By means of what experience does intelligence come to the mind, and (though)
developed, does not comprehend? What verily obstructs it?
The Br?hmana said:
The Ap?na becoming
lord changes it into the state of the Ap?na in consequence. That is called the
movement of the mind, and hence the mind is in need (of it). But since you ask
me a question regarding speech and mind, I will relate to you a dialogue
between themselves. Both speech and mind went to the self of all beings and
spoke (to him thus), 'Say which of us is superior; destroy our doubts, O lord!'
Thereupon the lord positively said to speech, 'Mind (is superior).' But speech
thereupon said to him, 'I, verily, yield (you) your desires.'
The Br?hmana said:
Know, that (in) my
(view), there are two minds, immovable and also movable. The immovable, verily,
is with me; the movable is in your dominion. Whatever mantra, or letter, or
tone goes to your dominion, that indeed is the movable mind. To that you are
superior. But inasmuch, O beautiful one I as you came personally to speak to me
(in the way you did), therefore, O Sarasvat?! you shall never speak after
(hard) exhalations. The goddess speech, verily, dwelt always between the Pr?na
and Ap?na. But, O noble one! going with the Ap?na wind, though impelled, (in
consequence of) being without the Pr?na, she ran up to Praj?pati, saying, 'Be
pleased, O venerable sir!' Then the Pr?na appeared again nourishing speech. And
therefore speech never speaks after (hard) exhalation. It is always noisy or
noiseless. Of those two, the noiseless is superior to the noisy (speech). This
excellent (speech), like a cow, yields milk, and speaking of the Brahman it
always produces the eternal (emancipation). This cow-like speech, O you of a
bright smile! is divine, with divine power. Observe the difference of (its) two
subtle, flowing (forms).
The Br?hmana's
wife said:
What did the
goddess of speech say on that occasion in days of old, when, though (she was)
impelled with a desire to speak, words could not be uttered?
The Br?hmana said:
The (speech) which
is produced in the body by means of the Pr?na, and which then goes into the
Ap?na, and then becoming assimilated with the Ud?na leaves the body, and with
the Vy?na envelopes all the quarters, then (finally) dwells in the Sam?na. So
speech formerly spoke. Hence the mind is distinguished by reason of its being
immovable, and the goddess distinguished by reason of her being movable.
CHAPTER VII
The Br?hmana said:
On this, too, O
beautiful one! they relate this ancient story, (which shows) of what
description is the institution of the seven sacrificial priests. The nose, and
the eye, and the tongue, and the skin, and the ear as the fifth, mind and
understanding, these are the seven sacrificial priests separately stationed.
Dwelling in a minute space, they do not perceive each other. Do you, verily, O
beautiful one! learn about these sacrificial priests, (which are) seven
according to (their several) natures.
The Br?hmana's
wife said:
How (is it) these
do not perceive each other, dwelling (as they do) in a minute space? What are
their natures, O venerable sir? Tell me this, O lord!
The Br?hmana said:
Not knowing the
qualities (of anything) is ignorance (of it). Knowledge of the qualities is
knowledge. And these never know the qualities of each other. The tongue, the
eye, the ear likewise, the skin, the mind, and the understanding also, do not
apprehend smells, the nose apprehends them. The nose, the eye, the ear
likewise, the skin, the mind, and the understanding also, do not apprehend
tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the
skin, the mind, and the understanding also, do not apprehend colors, the eye
apprehends them. The nose, the tongue, and next the eye, the ear, the
understanding, the mind likewise, do not apprehend (objects of) touch, the skin
apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the
understanding also, do not apprehend sounds, the ear apprehends them. The nose,
the tongue, and the eye, the skin, the ear, and the understanding also, do not
apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the
skin, the ear, and the mind also, do not apprehend final determination, the
understanding apprehends it. On this, too, they relate this ancient story,--a
dialogue, O beautiful one! between the senses and the mind.
The mind said:
The nose smells
not without me, the tongue does not perceive taste, the eye does not take in
color, the skin does not become aware of any (object of) touch. Without me, the
ear does not in any way hear sound. I am the eternal chief among all elements.
Without me, the senses never shine, like an empty dwelling, or like fires the
flames of which are extinct. Without me, all beings, like fuel half dried and
half moist, fail to apprehend qualities or objects, even with the senses
exerting themselves.
The senses said:
This would be true
as you believe, if you, without us, enjoyed the enjoyments (derived from) our
objects. If when we are extinct, (there is) pleasure and support of life, and
if you enjoy enjoyments, then what you believe is true; or if when we are
absorbed, and objects are standing, you enjoy objects according to their
natures by the mere operation of the mind.
If again you think
your power over our objects is constant, then take in colors by the nose, take
in tastes by the eye, take in smells by the ear, take in (objects of) touch by
the tongue, and take in sounds by the skin, and also (objects of) touch by the
understanding. For those who are powerful have no rules (to govern them); rules
are for the weak. You should accept enjoyments unenjoyed before; you ought not
to enjoy what has been tasted (by others). As a pupil goes to a preceptor for
Vedic learning, and having acquired Vedic learning from him, performs the
directions of the Vedic texts, so you treat as yours objects shown by us, both
past and future, in sleep and likewise wakefulness. Besides, when creatures of
little intelligence are distracted in mind, life is seen to be supported, when
our objects perform their functions. And even after having carried on numerous
mental operations, and indulged in dreams, a creature, when troubled by desire
to enjoy, does run to objects of sense only. One entering upon enjoyments,
resulting from mental operations (alone), and not connected with objects of
sense, (which is) like entering a house without a door, always meets death, on
the exhaustion of the life-winds, as a fire which is kindled (is extinguished)
on the exhaustion of fuel. Granted, that we have connections with our
(respective) qualities, and granted that we have no perception of each other's
qualities; still, without us, you have no perception, and so long no happiness
can accrue to you.
CHAPTER VIII
The Br?hmana said:
On this, too, they
relate an ancient story, O beautiful one! (showing) of what description is the
institution of the five sacrificial priests. The learned know this to be a
great principle, that the Pr?na and the Ap?na, and the Ud?na, and also the
Sam?na and the Vy?na, are the five sacrificial priests.
The Br?hmana's
wife said:
My former belief
was that the sacrificial priests were seven by (their) nature. State how the
great principle is that there are verily five sacrificial priests.
The Br?hmana said:
The wind prepared
by the Pr?na afterwards becomes the Ap?na. The wind prepared in the Ap?na then
works as the Vy?na. The wind prepared by the Vy?na works as the Ud?na. And the
wind prepared in the Ud?na is produced as Sam?na. They formerly went to the
grandsire, who was born first, and said to him, 'Tell us which is greatest
among us. He shall be the greatest among us.'
Brahman said:
He, verily, is the
greatest, who being extinct, all the life-winds in the body of living creatures
become extinct; and on whose moving about, they again move about. (Now) go
where (you) like.
The Pr?na said:
When I am extinct,
all the life-winds in the body of living creatures become extinct; and on my moving
about, they again move about. I am the greatest. See I am extinct!
The Br?hmana said:
Then the Pr?na
became extinct, and again moved about. Then the Sam?na and Ud?na also, O
beautiful one! spoke these words, 'You do not pervade all this here as we do.
You are not the greatest among us, O Pr?na, because the Ap?na is subject to
you.' The Pr?na again moved about, and the Ap?na said to him.
The Ap?na said:
When I am extinct,
all the life-winds in the body of living creatures become extinct; and on my
moving about, they again move about. I am the greatest. See I am extinct!
The Br?hmana said:
Then the Vy?na and
the Ud?na addressed him who was speaking (thus): 'You are not the greatest, O
Ap?na! because the Pr?na is subject to you.' Then the Ap?na moved about, and
the Vy?na spoke to him: 'I am the greatest among (you) all. Hear the reason
why. When I am extinct, all the life-winds in the body of living creatures
become extinct.
And on my moving
about, they again move about. I am the greatest. See I am extinct!'
The Br?hmana said:
Then the Vy?na
became extinct, and again moved about. And the Pr?na and Ap?na, and the Ud?na,
and the Sam?na, spoke to him, 'You are not the greatest among us, O Vy?na!
because the Sam?na is subject to you.' The Vy?na moved about again, and the
Sam?na spoke again. 'I am the greatest among (you) all. Hear the reason why.
When I am extinct, all the life-winds in the body of living creatures become
extinct; and on my moving about, they again move about. I am the greatest. See
I am extinct!' Then the Sam?na moved about, and the Ud?na said to him: 'I am
the greatest among (you) all. Hear the reason why. When I am extinct, all the
life-winds in the body of living creatures become extinct; and on my moving
about, they again move about. I am the greatest. See I am extinct!' Then the
Ud?na became extinct, and again moved about. And the Pr?na and Ap?na, and the
Sam?na, and the Vy?na also, spoke to him: 'O Ud?na! you are not the greatest.
The Vy?na only is subject to you.'
The Br?hmana said:
Then Brahman, the
lord of (all) creatures, said to them who were assembled together: You are all
greatest, and not greatest. You are all possessed of one another's qualities.
All are greatest in their own spheres, and all support one another. There is
one unmoving (life-wind). There are others moving about, (which are) five,
owing to (their) specific qualities. My own self is one only, (but) accumulated
in numerous (forms). Being friendly with one another, and pleasing one another,
go away happily. Welfare be to you! Support one another.'
CHAPTER IX
The Br?hmana said:
On this, too, they
relate this ancient story, a dialogue between N?rada and the sage Devamata.
Devamata said:
When a creature is
about to be born, what comes into existence first, his Pr?na, or Ap?na, or
Sam?na, or Vy?na, or else Ud?na?
N?rada said:
By whichever the
creature is produced, that which is other than this first comes to him. And the
pairs of the life-winds should be understood, which (move) upwards, or
downwards, or transversely.
Devamata said:
By which (of the
life-winds) is a creature produced? and which (of them) first comes to him?
Explain to me also the pairs of the life-winds, which (move) upwards, or
downwards, or transversely.
N?rada said:
Pleasure is
produced from a mental operation, and (it) is also produced from a sound, (it)
is also produced from taste, and (it) is also produced from color, and (it) is
also produced from touch, and (it) is also produced from smell. This is the
effect of the Ud?na; the pleasure is produced from union. From desire the semen
is produced; and from the semen is produced menstrual excretion. The semen and
the blood are produced by the Sam?na and the Vy?na in common. From the
combination of the semen and the blood, the Pr?na comes first into operation; and
the semen being developed by the Pr?na, the Ap?na then comes into operation.
The pair Pr?na and Ap?na go upwards and downwards, and the Sam?na and Vy?na are
called the pair (moving) transversely. It is the teaching of the Veda, that the
fire verily is all the deities, and knowledge (of it) arises among Br?hmanas,
being accompanied by intelligence. The smoke of that (fire), which is of
excellent glory, (appears) in the shape of (the quality of) darkness; (its)
ashes, (the quality of) passion; and (the quality of) goodness is that in
connection with it, in which the offering is thrown. Those who understand the
sacrifice understand the Sam?na and the Vy?na as the principal (offering). The
Pr?na and Ap?na are portions of the offering of clarified butter, and between
them is the fire. That is the excellent seat of the Ud?na as understood by
Br?hmanas. As to that which is distinct from these pairs, hear me speak about
that. Day and night are a pair, between them is the fire. That is the excellent
seat of the Ud?na as understood by Br?hmanas. That which exists and that which
does not exist are a pair, between them is the fire. That is the excellent seat
of the Ud?na as understood by Br?hmanas. The two--good and evil--:are a pair,
between them is the fire. That is the excellent seat of the Ud?na as understood
by Br?hmanas. First, the Sam?na and Vy?na, their function is performed: then,
secondly, the Sam?na comes into operation again. Then the V?madevya for
tranquility, and tranquility is the eternal Brahman. This is the excellent seat
of the Ud?na as understood by Br?hmanas.
CHAPTER X
On this, too, they
relate an ancient story (showing) of what nature is the institution of the
K?turhotra. The due performance of it in its entirety is now taught. Hear me, O
good woman! state this wonderful mystery. The instrument, the action, the
agent, and emancipation, these, indeed, O you of a (pure) heart! are the four
Hotris by whom this universe is enveloped. Hear also the assignment of causes
exhaustively. The nose, and the tongue, and the eye, and the skin, and the ear
as the fifth, mind and understanding, these seven should be understood to be
the causes of (the knowledge of) qualities. Smell, and taste, and color, sound,
and touch as the fifth, the object of the mental operation and the object of
the understanding, these seven are causes of action. He who smells, he who
eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks,
and he who understands, these seven should be understood to be the causes of the
agents. These, being possessed of qualities, enjoy their own qualities,
agreeable and disagreeable. And I am here devoid of qualities. Thus these seven
are the causes of emancipation. And among the learned who understand
(everything), the qualities which are in the position of the deities, each in
its own place, always enjoy the offering according to prescribed rules. To him
who is not learned, eating various (kinds of) food, the (feeling of this or
that being) mine adheres. And cooking food for himself, he, through the
(feeling of this or that being) mine, is ruined. The eating of that which
should not be eaten, and drinking of intoxicating drinks also destroys him. He
destroys the food, and destroying that food he is destroyed in return. The
learned man, being (himself) a ruler, destroying this food again produces it.
And not even a trifling obstacle arises to him from that food. Whatever is
thought by the mind, whatever is spoken by speech, whatever is heard by the
ear, whatever is seen by the eye, whatever is touched by the sense of touch,
and whatever is smelt by the nose, absorbing all these offerings from all
sides, together with those (senses) which with the mind are six, my fire of
(high) qualifications, shines dwelling within the body. My sacrifice of
concentration of mind is in progress, the performance of which yields the fire
of knowledge; the Stotra in which, is the upward life-wind; the Sastra, the
downward life-wind; and which is very beneficial on account of the abandonment
of everything; the Brahman priest in which, is the counselor in all action; the
Hotri priest, the self the Adhvaryu priest, (the self) whose hymn of praise is
the offering; the Sastra of the Pras?stri, truth; and the Dakshin?, final
emancipation. On, this, too, Rik verses are recited by the men who understand
N?r?yana--the god N?r?yana to whom they formerly offered animal (offerings). On
that S?man hymns, are sung, of which an illustration is stated. O modest one!
understand that god N?r?yana, who is the self of everything.
CHAPTER XI
There is one
director; there is no second director. I speak concerning him who abides in the
heart. This being, the director, dwells in the heart and directs (all
creatures). Impelled by that same (being), I move as I am ordered, like water
on a declivity. There is one instructor; there is no second (different) from
him. I speak concerning him who abides in the heart. Taught by that instructor,
all snakes whatever are ever hated in the world. There is one kinsman; there is
no second (different) from him. I speak concerning him who abides in the heart.
Taught by him kinsmen are possessed of kinsmen, (and) the seven Rishis, O son
of Prith?! shine in heaven. There is one hearer; there is no second (different)
from him. I speak concerning him who abides in the heart. Living under that
instructor, (according to the proper mode of) living with an instructor, Sakra
acquired immortality in all worlds. There is one enemy; there is no second
(different) from him. I speak concerning him who abides in the heart. Taught by
that instructor, all snakes whatever are ever hated in the world. On this, too,
they relate an ancient story, (about the) instruction of the snakes, and the
gods, and sages, by Praj?pati. The gods, and sages, and the snakes, and the
demons, approaching Praj?pati, said (to him): 'Tell us the highest good.' To
them who were inquiring about the highest good, the venerable one said, 'Om,
the Brahman, in a single syllable.' Hearing that, they ran away in (various)
directions. When they were running for instruction regarding the self, the
inclination of the snakes to biting had been already formed. The natural
inclination of the demons towards ostentatiousness had been formed. The gods
had been engaged in gifts, and the great sages in restraint of the senses.
Having had one teacher, and having been instructed with one word, the snakes,
the gods, the sages, and the demons, all engaged in different (pursuits). One
hears what is said (to one) and apprehends it duly; (but even) to one who
inquires and extols highly, there is no other instructor. And by his counsel
does action afterwards take place. The instructor, the learner, the hearer, and
the enemy, are always within the heart. Acting sinfully in the world, he
becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a
man of) virtuous conduct. And he becomes a man of conduct according to his own
desire, who, owing to his desires, is given up to the pleasures of the senses.
But he who, casting aside vows and actions, merely adheres to the Brahman, he
moving about in the world identifying himself with the Brahman, becomes a
Brahmach?rin. To him the Brahman itself is the fuel, the Brahman the fire, the
Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt
in the Brahman. Such is this subtle life as a Brahmach?rin understood by the
wise. Understanding it they practiced it, being instructed by the Kshetraj?a.
CHAPTER XII
The Br?hmana said:
I have crossed
beyond that very impassable place, in which fancies are the gadflies and
mosquitoes, in which grief and joy are cold and heat, in which delusion is the
blinding darkness, in which avarice is the beasts of prey and reptiles, in
which desire and anger are the obstructors, the way to which consists in
worldly objects, and is to be crossed by one singly. And I have entered the
great forest.
The Br?hmana's
wife said:
Where is that
forest, O very intelligent person! what are the trees (there), and what the
rivers, and the hills and mountains; and at what distance is that forest?
The Br?hmana said:
There is nothing
else more delightful than that, when there is no distinction from it. There is
nothing more afflicting than that, when there is a distinction from it. There
is nothing smaller than that, there is nothing larger than that. There is
nothing more subtle than that; there is no other happiness equal to, that.
Entering it, the twice-born do not grieve, and do not exult. They are not
afraid of anybody, and nobody is afraid of them. In that forest are seven large
trees, seven fruits, and seven guests; seven hermitages, seven (forms of)
concentration, and seven (forms of) initiation. This is the description of the
forest. That forest is filled with trees producing splendid flowers and fruits
of five colors. That forest is filled with trees producing flowers and fruits
of four colors. That forest is filled with trees producing flowers and fruits
of three colors, and mixed. That forest is filled with trees producing flowers
and fruits of two colors, and of beautiful colors. That forest is filled with
trees producing flowers and fruits of one color, and fragrant. That forest is
filled with two large trees producing numerous flowers and fruits of
undistinguished colors. There is one fire here, connected with the Brahman, and
having a good mind. And there is fuel here, (namely) the five senses. The seven
(forms of) emancipation from them are the seven (forms of) initiation. The
qualities are the fruits, and the guests eat the fruits. There, in various
places, the great sages receive hospitality. And when they have been worshipped
and have disappeared, another forest shines forth, in which intelligence is the
tree, and emancipation the fruit, and which possesses shade (in the form of)
tranquility, which depends on knowledge, which has contentment for its water,
and which has the Kshetraj?a within for the sun. The good who attain to that,
have no fear afterwards. Its end cannot be perceived upwards or downwards or
horizontally. There always dwell seven females there, with faces (turned) downwards,
full of brilliance, and causes of generation. They absorb all the higher
delights of people, as inconstancy (absorbs) everything. In that same
(principle) the seven perfect sages, together with their chiefs, the richest,
abide, and again emerge from the same. Glory; brilliance, and greatness,
enlightenment, victory, perfection, and power--these seven rays follow after
this same sun. Hills and mountains also are there collected together, and
rivers and streams flowing with water produced from the Brahman. And there is
the confluence of the rivers in the secluded place for the sacrifice, whence
those who are contented in their own selves repair to the divine grandsire
himself. Those whose wishes are reduced, whose wishes are (fixed) on good vows,
whose sins are burnt up by penance, merging the self in the self, devote
themselves to Brahman. Those people who understand the forest of knowledge,
praise tranquility. And aspiring to that forest, they are born so as not to
lose courage. Such, indeed, is this holy forest, as understood by Br?hmanas.
And understanding it, they act (accordingly), being directed by the Kshetraj?a.
CHAPTER XIII
The Br?hmana said:
I do not smell
smells, I perceive no tastes, I see no color, and I do not touch, nor yet do I
hear various sounds, nor even do I entertain any fancies. Nature desires
objects which are liked; nature hates all (objects) which are hateful. Desire
and hatred are born from nature as the upward and downward life-winds, after
attaining to the bodies of living creatures. Apart from them, and as the
constant entity underlying them, I see the individual self in the body.
Dwelling in that (self), I am in no wise attached (to anything) through desire
or anger, or old age, or death. Not desiring any object of desire, not hating
any evil, there is no taint on my natures, as there is no (taint) of a drop of
water on lotuses. They are inconstant things appertaining to this constant
(principle) which looks on various natures. Although actions are performed, the
net of enjoyments does not attach itself to it, as the net of the sun's rays
does not attach itself to the sky. On this, too, they relate an ancient story,
(in the shape of) a dialogue between an Adhvaryu priest and an ascetic.
Understand that, O glorious one! Seeing an animal being sprinkled at a
sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu,
censuring (the act) as destruction of life. The Adhvaryu answered him (saying),
this goat will not be destroyed. (This) creature will obtain welfare, since the
Vedic text is such. For that part of him which is of the earth will go to the
earth; whatever in him is produced from water, that will enter water. His eye
(will enter) the sun, (his) ear the quarters, and his life-winds likewise the
sky. There is no offence on my part, adhering (as I do) to the scriptures.
The Ascetic said:
If you perceive
(that) good (will) result upon his life being severed (from him), then the
sacrifice is for the goat, what benefit (is it) to you? Let the brother,
father, mother, and friend (of the goat) give you their consent; take him (to
them) and consult (them), especially as he is dependent. You ought to inquire
of those who can give their consent thus. After hearing their consent, (the
matter) will be fit for consideration. The life-winds, too, of this goat have
gone to their sources, and I think only his unmoving body remains. To those who
wish to derive enjoyment from the slaughter (of a living creature), the
unconscious body being comparable to fuel, that which is called an animal
becomes the fuel. The teaching of the elders is, that refraining from slaughter
(of living creatures) is (the duty) among all duties. We maintain that that
action should be performed which involves no slaughter. (Our) proposition is no
slaughter (of living creatures). If I spoke further, it would be possible to
find fault with your proceedings in many ways. Always refraining from the
slaughter of all beings is what we approve. We substantiate (this) from what is
actually visible, we do not rely on what is not visible.
The Adhvaryu said:
You enjoy the
earth's quality of fragrance, you drink watery juices, you see the colors of
shining bodies, you touch the qualities of the air, you hear the sound produced
in space, you think by the mind (on the objects of) mental operations. And all
these entities, you believe, have life. You have not (then) abstained from
taking life. You are (engaged) in the slaughter (of living creatures). There is
no movement without slaughter (of living creatures). Or what do you think, O
twice-born one?
The Ascetic said
The indestructible
and the destructible, such is the double manifestation of the self. Of these
the indestructible is the existent, the manifestation as an individual (entity)
is called the destructible. The life-winds, the tongue, the mind, and (the
quality of) goodness, together with (the quality of) passion, (these make up)
the manifestations as individual entities. And to one who is free from these
manifestations, who is free from the pairs of opposites, who is devoid of
expectations, who is alike to all beings, who is free from (the thought that
this or that is) mine, who has subdued his self, and who is released on all
hands, there is no fear anywhere.
The Adhvaryu said:
O best of talented
men! one should in this (world) dwell in company of good men only. For having
heard your opinion, my mind is enlightened. O venerable sir! I approach you, in
the belief (that you are) the Lord; and I say (to you), O twice-born one! there
is no fault (attaching) to me, performing (as I have done) the rites performed
by others.
The Br?hmana said:
With this
explanation, the ascetic thereafter remained silent, and the Adhvaryu also
proceeded with the great sacrifice, freed from delusion. Thus Br?hmanas
understand the very subtle emancipation to be of this nature, and understanding
it, they act (accordingly), being directed by the Kshetraj?a.
CHAPTER XIV
The Br?hmana said:
On this, too, they
relate an old story, (in the shape of) a dialogue, O you of a pure heart!
between K?rtav?rya and the ocean. (There lived once) a king named Arjuna, a
descendant of Kritav?rya, possessed of a thousand arms, who with his bow
conquered the (whole) earth up to the ocean. Once on a time, as we have heard,
he was walking about near the sea, proud of his strength, and showering
hundreds of arrows on the sea. The ocean, saluting him, and with joined hands,
said, 'O brave man! do not throw arrows (on me). Say, what shall I do for you?
The creatures, who take shelter with me, are being destroyed, O tiger-like
king! by the great arrows thrown by you. Give them security, O Lord!'
Arjuna said:
If there is
anywhere any wielder of the bow equal to me in battle, who might stand against
me in the field, name him to me.
The ocean said:
If, O king! you
have heard of the great sage Jamadagni, his son is (the) proper (person) to
show you due hospitality.
Then the king,
full of great wrath, went away, and arriving at that hermitage approached R?ma
only. In company with his kinsmen, he did many (acts) disagreeable to R?ma, and
caused much trouble to the high-souled R?ma. Then the power of R?ma, whose
power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed
one! And then R?ma, taking up his axe, hacked away that man of the thousand
arms in battle, like a tree of many branches. Seeing him killed and fallen, all
(his) kinsmen assembled together, and taking swords and lances, surrounded the
descendant of Bhrigu. R?ma also taking up a bow, and hurriedly mounting a
chariot, shot away volleys of arrows, and blew away the army of the king. Then
some of the Kshatriyas, often troubled by fear of the son of Jamadagni, entered
mountains and inaccessible places, like antelopes troubled by a lion. And the
subjects of those (Kshatriyas) who were not performing their prescribed duties
through fear of him, became Vrishalas, owing to the disappearance of Br?hmanas.
Thus the Dravidas, ?bh?ras, Paundras, together with the S?baras, became
Vrishalas, owing to the abandonment of their duties by Kshatriyas. Then when the
heroic (children) of Kshatriya women were destroyed again and again, the
Kshatriyas, who were produced by the Br?hmanas, were also destroyed by the son
of Jamadagni. At the end of the twenty-first slaughter, a bodiless voice from
heaven, which was heard by all people, spoke sweetly to R?ma, 'O R?ma! O R?ma!
desist (from this slaughter). What good, dear friend, do you perceive, in
taking away the lives of these kinsmen of Kshatriyas over and over again?'
Then, too, his grandfathers, with Rik?ka as their head, likewise said to the
high-souled (R?ma), 'Desist, O noble one!' But R?ma, not forgiving his father's
murder, said to those sages, 'You ought not to keep me back from this.'
The Pitris said:
O best of victors!
you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you,
being a Br?hmana, to slaughter these kings.
CHAPTER XV
The Pitris said:
On this, too, they
relate an ancient story; hearing that (story), O best of the twice-born! you
should act accordingly. There was (once) a royal sage, named Alarka, whose
penance was very great, who understood duty, who was veracious, high-souled,
and very firm in his vows. Having with his bow conquered this world as far as
the ocean,--having performed very difficult deeds,--he turned his mind to subtle
(subjects). While he was sitting at the foot of a tree, O you of great
intelligence! his thoughts, abandoning (those) great deeds, turned to subtle
(questions).
Alarka said:
My mind is become
(too) strong; that conquest is constant in which the mind is conquered.
(Though) surrounded by enemies, I shall direct my arrows elsewhere. As by its
unsteadiness, it wishes, to make all mortals perform action, I will cast very
sharp-edged arrows at the mind.
The mind said:
These arrows, O
Alarka! will not penetrate through me at all. They will, only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
Hearing that, he
then spoke these words after consideration:--
Alarka said:
Smelling very many
perfumes, one hankers after them only. Therefore I will cast sharp arrows at
the nose.
The nose said.
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
Hearing that, he
then spoke these words after consideration:--
Alarka said:
Enjoying savory
tastes, this (tongue) hankers after them only. Therefore I will cast sharp
arrows at the tongue.
The tongue said:
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
Hearing that, he
then spoke these words after consideration:--
Alarka said:
Touching various
(objects of) touch, the skin hankers after them only. Therefore I will tear off
the skin by various feathered arrows.
The skin said:
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
Hearing that, he
then said after consideration:--
Alarka said:
Hearing various
sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows
at the ear.
The ear said:
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and then you will lose (your) life. Look out for other arrows by
which you may destroy me.
Hearing that, he
then said after consideration:--
Alarka said:
Seeing numerous
colors, the eye hankers after them only. Therefore I will destroy the eye with
sharp arrows.
The eye said:
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
Hearing that, he
then said after consideration:--
Alarka said:
This
(understanding) forms various determinations by its operation. Therefore I will
cast sharp arrows at the understanding.
The understanding
said:
These arrows, O
Alarka! will not penetrate through me at all. They will only pierce your own
vital part, and your vital part being pierced, you will die. Look out for other
arrows by which you may destroy me.
The Br?hmana said:
Then Alarka even
there employed himself in a fearful penance difficult to perform; but he did
not obtain any arrows for these seven by his devotions. Then that king
deliberated with a mind very intent on one (subject), and after deliberating
for a long time, O best of the twice-born! Alarka, the best of talented (men),
could not arrive at anything better than concentration of mind. Then directing
his mind to one point, he became steady, and applied himself to concentration
of mind. And (then) the brave man forthwith destroyed the senses with one
arrow; and entering the self by means of concentration of mind, he reached the
highest perfection. And the royal sage, amazed, then uttered this verse, 'O!
Alas! that we should have engaged in all external (matters); that being
possessed of a desire for enjoyments, we should have devoted ourselves before
now to sovereignty! I have now subsequently learnt that there is no higher
happiness than concentration of mind.' Do you understand this too, O R?ma! and
do not kill Kshatriyas. Perform a fearful penance, thence you will obtain the
highest good. Thus spoken to by (his) grandfathers, the noble son of Jamadagni
engaged himself in fearful penance, and attained that perfection which is
difficult to reach.
CHAPTER XVI
The Br?hmana said:
There are, verily,
three foes in (this) world, and they are stated to be (divided) ninefold,
according to qualities. Exultation, pleasure, joy, these three are qualities
appertaining to the quality of goodness. Grief, wrath, persistent hatred, these
are stated to be qualities appertaining to the quality of passion. Sleep,
sloth, and delusion, these three qualities are qualities appertaining to the
quality of darkness. Cutting these off by multitudes of arrows, a courageous
man, free from sloth, having a tranquil self, and senses controlled, is
energetic about subjugating others. On this, people who know about ancient
times celebrate verses which were sung of old by the king Ambar?sha, who had
become tranquil (in mind). When vices were in the ascendant, and good (men)
were oppressed, Ambar?sha, of great glory, forcibly possessed himself of the
kingdom. He (then) restraining his own vices, and honoring good men, attained
high perfection, and sang these verses: 'I have conquered most vices; destroyed
all foes; but there is one, the greatest, vice which should be destroyed and
which I have not destroyed--that (vice), being impelled by which, a creature
does not attain freedom from desire, and being troubled by desire, understands
(nothing) while running into ditches; (that vice), being impelled by which, a
man even does what ought not to be done. That avarice--cut (it) off, cut (it)
off with sharp swords. For from avarice is born desire; then anxiety comes into
existence; and he who desires, mostly acquires qualities appertaining to the
quality of passion. Obtaining those, he mostly acquires qualities appertaining
to the quality of darkness. When the bodily frame is destroyed, he, owing to
these qualities, is born again and again, and engages in action. And at the
expiration of life, again with his body dismembered and scattered about, he
meets death, and again birth. Therefore, properly perceiving this, and
restraining avarice by courage, one should wish for sovereignty in the self.
This is sovereignty; there is no other sovereignty here. The self properly
understood is itself the sovereign.' Such were the verses sung with regard to
the great sovereignty, by the glorious Ambar?sha, who destroyed the one (chief
vice), avarice.
CHAPTER XVII
The Br?hmana said:
On this, too, they
relate this ancient story (in the shape of) a dialogue, O you of a pure heart!
between a Br?hmana and Janaka. King Janaka, by way of punishment, said to a
Br?hmana who had fallen into some offence: 'You should not live within my
dominions.' Thus spoken to, the Br?hmana then replied to that best of kings:
'Tell me, O king! how far (extend) the dominions which are subject to you. I
wish, O Lord! to live in the dominions of another king, and, O master of the
earth! I wish to do your bidding according to the S?stras.' Thus spoken to by
that glorious Br?hmana, the king then heaved frequent and warm sighs, and said
nothing in reply. While that king of unbounded power was seated, engaged in
meditation, a delusion suddenly came upon him, as the planet upon the sun. Then
when the delusion had gone off, the king recovered himself, and after a short
while spoke these words to the Br?hmana.
Janaka said:
Though this country,
which is the kingdom of my father and grandfather, is subject (to me), I cannot
find my domain, searching through the (whole) earth. When I did not find it on
the earth, I looked for Mithil?; when I did not find it in Mithil?, I looked
for my own offspring. When I did not find it among them, then came the delusion
on me. Then on the expiration of the delusion, intelligence again came to me.
Now I think that there is no domain (of mine), or that everything is my domain.
Even this self is not mine, or the whole earth is mine. And as mine, so (is it)
that of others too, I believe, O best of the twice-born! Live (here, therefore)
while you desire, and enjoy while you live.
The Br?hmana said:
Tell me, what
belief you have resorted to, by which, though this country, which is the
kingdom of your father and grandfather, is subject to you, you have got rid of
(the notion that this or that is) mine. What conviction have you adopted, by
which verily you consider your whole domain as not (your) domain, or all as your
domain?
Janaka said:
I understand (all)
conditions here, in all affairs, to be terminable, hence I could not find
anything that should be (called) mine. (Considering) whose this was, (I thought
of) the Vedic text about anybody's property, (hence) I could not find by my
intelligence anything that should be (called) mine. Resorting to this
conviction, I have got rid of (the notion that this or that is) mine. Now hear
the conviction, holding which, my domain (appears to me to be) everywhere. I do
not desire for myself even smells existing in the nose. Therefore the earth
being conquered is a ways subject to me. I do not desire for myself tastes even
dwelling in the mouth. Therefore water being conquered is always subject to me.
I do not desire for myself the color (or) light appertaining to the eye.
Therefore light being conquered is always subject to me. I do not desire for
myself the (feelings of touch) which exist in the skin. Therefore air being
conquered is always subject to me. I do not desire for myself sounds even
though existing in the ear. Therefore sounds being conquered are always subject
to me. I do not desire for myself the mind always within me. Therefore the mind
being conquered is always subject to me. All these actions of mine are, verily,
for this purpose, (namely) for the gods, the Pitris, the Bh?tas, together with
guests. Then the Br?hmana, smiling, again said to Janaka: 'Know me to be
Dharma, come here today to learn (something) about you. You are the one person
to turn this wheel, the nave of which is the Brahman, the spoke the
understanding, and which does not turn back, and which is checked by the
quality of goodness as its circumference.'
CHAPTER XVIII
The Br?hmana said:
O modest one! I do
not move about in this world in the way which, according to your own
understanding, you have guessed. I am a Br?hmana, I am emancipated, I am a
forester, and I likewise perform the duties of a householder, observing vows. I
am not such, O beautiful one! as you see me with the eye. I pervade every single
thing that is in this world. Whatever creatures there are in the world, movable
or not moving, know me to be the destroyer of them as fire is of wood.
Sovereignty over the whole world, and even over heaven; that, or else this
knowledge; (of these two) knowledge is my only wealth. This is the path of the
Br?hmanas, by which those who understand that proceed, to households, or
residence in forests, or, dwelling with preceptors, or among mendicants. With
numerous unconfused symbols only one knowledge is approached. And those who,
adhering to various symbols and ?sramas, have their understanding full of
tranquility, go to the single entity as rivers to the ocean. This path is
traversed by the understanding, not by the body. Actions have a beginning and
an end, and the body is tied down by action. Hence, O beautiful one! You (need) have no fear occasioned by the other
world. With your heart intent upon the real entity, you will certainly come
into my self.
CHAPTER
XIX
The Br?hmana's
wife said:
This is not possible
to be understood by one whose self is frivolous, or by one whose self is not
refined; and my intelligence is very frivolous, and narrow, and confused. Tell
me the means by which this knowledge is acquired. I (wish to) learn from you
the source from which that knowledge proceeds.
The Br?hmana said
Know that he who
devotes himself to the Brahman is the (lower) Arani, the instructor is the
upper Arani. Penance and sacred learning cause the attrition, and from that the
fire of knowledge is produced.
The Br?hmana's
wife said:
As to this symbol
of the Brahman which is denominated the Kshetraj?a, where, indeed, is (to be
found) a description of it, by which it is capable of being comprehended?
The Br?hmana said:
He is without
symbols, and also without qualities; nothing exists that is a cause of him. I
will only state the means by which he can be comprehended or not. A good means
is found, namely, action and knowledge, by which that (entity), which has the
symbols (useful) for knowledge attributed to it through ignorance, is perceived
as by bees. In the (rules for) final emancipation, it is not laid down, that a
certain thing should be done, and a certain thing should not. But the knowledge
of the things beneficial to the self is produced in one who sees and hears. One
should adopt as many of these things, (which are) means of direct perception,
as may here be practicable--unperceived, and those whose form is perceived, in
hundreds and in thousands, all of various descriptions. Then one reaches near
that beyond which nothing exists.
The Deity said:
Then the mind of
the Br?hmana's wife, after the destruction of the Kshetraj?a, turned to that
which is beyond (all) Kshetraj?as by means of a knowledge of the Kshetra.
Arjuna said:
Where, indeed, O
Krishna! is that Br?hmana's wife, and where is that chief of Br?hmanas, by both
of whom this perfection was attained? Tell me about them both, O undegraded
one!
The Deity said:
Know my mind to be
the Br?hmana, and know my understanding to be the Br?hmana's wife. And he, O
Dhana?jaya! who has been spoken of as the Kshetraj?a, is I myself.
CHAPTER XX
Arjuna said:
Be pleased to
explain to me the Brahman which is the highest object of knowledge; for by your
favor my mind is much interested in (these) subtle (subjects).
V?sudeva said:
On this, too, they
relate an ancient story (in the shape of) a dialogue, connected with final
emancipation, between a preceptor and a pupil. A talented pupil, O terror of
your foes! asked a Br?hmana preceptor of rigid vows, (when he was) seated,
something about the highest good. 'I' (he said), 'whose goal is the highest
good, am come to you (who are) venerable; I pray of you with (bowed) head, O
Br?hmana! that you should explain to me what I ask.' The preceptor, O son of
Prith?! said to the pupil who spoke thus: 'I will explain to you everything, O
twice-born one! on which you verily have any doubt.' Thus addressed by the
preceptor, O best of the Kauravas! he who was devoted to the preceptor, put
(his) questions with joined bands. Listen to that, O you of great intelligence!
The pupil said:
Whence am I, and
whence are you? Explain that which is the highest truth. From what were the
movable and immovable entities born? By what do entities live, and what is the
limit of their life? What is truth, what penance, O Br?hmana? What are called
the qualities by the good? And what paths are happy? What is pleasure, and what
sin? These questions of mine, O venerable Br?hmana sage! O you of excellent
vows! do you be pleased to explain correctly, truly, and accurately. There is
none else here who can explain these questions. Speak, O best of those who
understand piety! I feel the highest curiosity (in this matter). You are
celebrated in the worlds as skilled in topics connected with the piety
(required for) final emancipation. And there exists none else but you who can
destroy all doubts. And we, likewise, are afraid of worldly life, and also
desirous of final emancipation.
V?sudeva said:
That talented
preceptor, who preserved (all) vows, O son of Prith?! O chief of the family of
the Kauravas! O restrainer of foes! duly explained all those questions to that
pupil, who had approached him (for instruction), who put (his) questions
properly, who was possessed of (the necessary) qualifications, who was
tranquil, who conducted himself in an agreeable manner, who was like (his)
shadow, and who was a self-restrained ascetic and a Brahmach?rin.
The preceptor
said:
All this, which is
connected with the knowledge of the Vedas and involves a consideration of the
real entity, and which is cultivated by the chief sages, was declared by
Brahman. We consider knowledge only as the highest thing; and renunciation as
the best penance. And he who understands determinately the true object of
knowledge which is inexpugnable--the self abiding in all entities--and who can
move about anywhere, is esteemed highest. The learned man who perceives the
abiding together, and the severance also, and likewise unity and variety, is
released from misery. He who does not desire anything, and has no egoism about
anything, becomes eligible for assimilation with the Brahman, even while
dwelling in this world. He who knows the truth about the qualities of nature,
who understands the creation of all entities, who is devoid of (the thought
that this or that is) mine, and who is devoid of egoism, is emancipated; there
is no doubt of that. Accurately understanding the great (tree) of which the
unperceived is the sprout from the seed, which consists of the understanding as
its trunk, the branches of which are the great egoism, in the holes of which
are the sprouts, namely, the senses, of which the great elements are the
flower-bunches, the gross elements the smaller boughs, which is always
possessed of leaves, always possessed of flowers, and from which pleasant
fruits are always produced, on which all entities subsist, which is eternal,
and the seed of which is the Brahman; and cutting it with that excellent
sword-knowledge-one attains immortality, and casts off birth and death. I will
state to you today, O highly talented one! the true conclusion about the past,
the present, the future, and so forth, and piety, desire, and wealth, which is
understood by the multitudes of Siddhas, which belongs to olden times, and is
eternal, which ought to be apprehended, and understanding which talented men
have here attained perfection. Formerly, the sages, Brihaspati, Bharadv?ja,
Gautama, and likewise Bh?rgava, Vasishtha, and also K?syapa, and Visv?mitra,
and Atri also, desiring knowledge, met each other, after having traveled over all
paths, and becoming wearied of their own actions. And those twice-born (sages),
giving the lead to the old sage ?ngirasa, saw Brahman, from whom (all) sin has
departed, in Brahman's mansion. Having saluted that high-souled one who was
sitting at ease, the great sages, full of humility, asked him this momentous
(question) concerning the highest good: 'How should one perform good action?
How is one released from sin? What paths are happy for us? What is truth and
what vice? By what action are the two paths southern and northern obtained?
(And what is) destruction and emancipation, the birth and death of entities?'
What the grandsire said conformably to the scriptures, when thus spoken to by
the sages, I will state to you. Listen (to that) O pupil!
Brahman said:
From the truth
were the entities movable and immovable produced. They live by penance.
Understand that, O you of excellent vows! By their own action they remain
transcending their own source. For the truth joined with the qualities is
invariably of five varieties. The Brahman is the truth; penance is the truth;
Praj?pati also is truth; the entities are born from the truth; the universe
consisting of (all) creatures is the truth. Therefore Br?hmanas whose final
goal is always concentration of mind, from whom anger and vexation have
departed, and who are invariably devoting themselves to piety, are full of the
truth. I will speak about those (Br?hmanas) who are restrained by one another,
who are possessed of knowledge, who are the establishers of the bridge of
piety, and who are the constant creators of the people. I will speak of the
four (branches of knowledge, and likewise of the castes, and of the four
orders, distinctly. The wise always speak of piety as one, (but) having four
quarters. I will speak to you, O twice-born ones! of the happy path, which is
productive of pleasure, and which has been invariably traveled over by talented
men in old days for (obtaining) assimilation with the Brahman. Learn, O noble
ones! from me, now speaking exhaustively, of that highest path which is
difficult to understand, and of the highest seat. The first step is said to be
the order of Brahmach?rins; the second is that of householders; next after that
is that of foresters; and next after that too, the highest step must be
understood to be that relating to the Adhy?tma. Light, space, sun, air, Indra,
Praj?pati, one sees not these, while one does not attain to the Adhy?tma. I
will subsequently state the means to that, which you should understand. The
order of foresters, (the order) of the sages who dwell in forests and live on
fruits roots and air, is prescribed for the three twice-born (castes). The
order of householders is prescribed for all castes. The talented ones speak of
piety as having faith for its characteristic. Thus have I described to you the
paths leading to the gods, which are occupied by good and talented men by means
of their actions, and which are bridges of piety. He who, rigid in his vows,
takes up any one of these modes of piety separately, always comes in time to
perceive the production and dissolution of (all) entities. Now I shall state
with accuracy and with reasons, all the elements which abide in parts in all
objects. The great self, the unperceived likewise, and likewise also egoism,
the ten senses and the one (sense), and the five great elements, and the
specific characteristics of the five elements, such is the eternal creation.
The number of the elements is celebrated as being twenty-four plus one. And the
talented man who understands the production and dissolution of (all) elements,
he, of all beings, never comes by delusion. He who accurately understands the
elements, the whole of the qualities, and also all the deities, casting aside
sin, and getting rid of all bonds, attains to all the spotless worlds.
CHAPTER XXI
Brahman said:
That unperceived
(principle), all-pervading, everlasting, and immutable, which is in a state of
equilibrium, should be understood (to become) the city of nine portals,
consisting of three qualities, and five constituent principles, encircled by
the, eleven, consisting of mind as the distinguishing power, and of the
understanding as ruler, this is (an aggregate made up of) eleven. The three
currents which are within this (city) support (it) again and again, and those
three channels run on, being constituted by the three qualities. Darkness,
passion, and goodness, these are called the three qualities, which are all
coupled with one another, and likewise serve one another, which depend on one
another, and attend on one another, and are joined to one another. And the five
constituent principles (are made up of) the three qualities. Goodness is the
match of darkness, and passion is the match of goodness; and goodness is also
the match of passion, and darkness the match of goodness. Where darkness is
restrained, passion there prevails. Where passion is restrained, goodness there
prevails. Darkness should be understood to consist in obscurity. It has three
qualities, and is called delusion. Its characteristic is also impiety, and it is
constant in sinful actions. This is the nature of darkness; it also appears
combined (with others). Passion is said to consist in activity, and is the
cause of successive (acts). When it prevails, its characteristic, among all
beings, appears to be production. Light, lightness, faith, such is stated to be
the nature of goodness (prevailing) among all beings, as accepted by good men.
The true nature of their characteristics, in aggregation and separation, will
now be stated together with the reasons; learn those accurately. Delusion,
ignorance, want of liberality, indecision about actions, sleep, haughtiness,
fear, avarice, grief, finding fault with good acts, want of memory, immaturity
(of intellect), nihilism, violation of (the rules of) conduct, want of
discrimination, blindness, behavior of the lowest quality, pride of performance
without (actual) performance, pride of knowledge without (actual) knowledge,
unfriendliness, evil disposition, want of faith, deluded convictions, want of
straightforwardness, want of knowledge, sinful action, want of knowledge (of
the subtle principle), stolidity, lassitude, want of self-restraint, going into
inferior ways; all these qualities, O Br?hmanas! are celebrated as being dark.
And whatever other states of mind, connected with delusion, are found in
various places in this world, all these are dark qualities. Constant talk in
disparagement of gods Br?hmanas and Vedas, want of liberality, vanity,
delusion, anger, want of forgiveness likewise, and also animosity towards people,
this is considered to be dark conduct. Whatever vain actions (there are), and
whatever vain gifts, and vain eating, that is considered to be dark conduct.
Reviling, and want of forgiveness, animosity, vanity, want of faith also, this
is considered to be dark conduct. And whatever such people there are in this
world, doers of sinful acts. who break through (all) regulations, they are all
held to be dark. I will state the wombs appointed for these (men) of sinful
actions. They go to the hell, (namely) the brute (species), to be born in the
lower hell; (or become) the immovable entities, animals, beasts of burden,
demons, and serpents, and worms, insects, birds, and also creatures born from
eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others
are attacked by diseases generated by sin. These dark, evil-conducted men, who
are sunk in darkness, who bear the marks of their own actions, the current of
whose (thoughts) is downwards, sink into darkness. I will now proceed to state
their improvement and ascent; how, becoming men of meritorious actions, they
attain to the worlds of those who perform good acts. Resorting to a contrary
(course of life), and growing old in (good) actions, they exert themselves, and
through the ceremonies (performed for them) by benevolent Br?hmanas devoted to
their own duties, they go upwards to the same world (as the Br?hmanas)--the
heaven of the gods. Such is the Vedic text. Resorting to a contrary (course of
life), and growing old in their own duties, they become men in this world whose
nature is to return. Coming to a sinful womb, as Ch?nd?las, or deaf, or lisping
men, they attain to higher and higher castes in order; going beyond the S?dra
womb, and (beyond) whatever other dark qualities there are which abide in the
quality of darkness in the current (of this world). Attachment to objects of
desire is laid down to be the great delusion. There, sages and saints and gods
become deluded, wishing for pleasure. Darkness, delusion, the great delusion,
the great obscurity called anger, and death the blinding obscurity; anger is
called the great obscurity. I have now duly described to you, O Br?hmanas! this
quality of darkness, in full and accurately with reference to its nature, and
also its qualities, and also its source. Who, indeed, understands this
properly; who, indeed, perceives this properly? The definition of the essence
of darkness is, that one sees the real in what is unreal. The qualities of
darkness have been described to you in many ways. And darkness in its higher
and lower (forms) has been accurately stated. The man who always understands
these qualities gets rid of all dark qualities.
CHAPTER XXII
Brahman said:
O best (of men)! I
will explain to you accurately the quality of passion. Learn, O noble ones! the
action of the quality of passion. Injuring (others), beauty, toil, pleasure and
pain, cold and heat, power, war, peace, argument, repining, endurance,
strength, valor, frenzy, wrath, exercise and quarrel too, vindictiveness,
desire, backbiting, battle, the thought (that this or that is) mine,
preservation, slaughter, bonds, affliction, buying and selling, touching other
people's weak points, by cutting, breaking, piercing; fierceness and cruelty,
vilifying, pointing out others' weaknesses, thinking of (this) world, harboring
evil thoughts, animosity, abuse uttering falsehoods, bad gifts, doubt,
boasting, censure, praise, laudation, prowess, defiance, attendance. (on
another), obedience, service, harboring desire, management, policy,
heedlessness, contumely, belongings, and the various decorations which prevail
in this world, for men, for women, for living creatures, for articles, and for
houses, vexation, and also want of faith, vows and regulation, and actions with
expectations, and the various acts of public charity the ceremony of Sv?h?, the
ceremony of Svadh?, the ceremony of Vashat, salutation, both officiating at
sacrifices and imparting instruction, and also sacrificing and study, gifts and
acceptance of gifts, expiations, auspicious rites, the wish 'this may be mine
and that may be mine,' affection generated by the qualities, treachery and
likewise deception, disrespect and respect, theft, slaughter, disgust, vexing
(oneself), wakefulness, ostentation, haughtiness, and attachment also,
devotion, pleasure and delight, gambling, common scandal, association with
women, devotion to dancing, and instrumental or vocal music, all these
qualities, O Br?hmanas! are described as passionate. The men who meditate on
past, present, and future entities in this world, who are always devoted to the
triad--piety, wealth, and lust also--who acting under (the impulse of) desires
exult or the success of all their desires, these men, who are enveloped by
passion, have (their) currents downwards. Born again and again in this world,
they rejoice, and wish for the fruit appertaining to the life after death and
that appertaining to this world also. They give and receive, and make Tarpana,
and also sacrifice. The qualities of passion have been described to you in many
ways, and the action of the quality has also been stated accurately. The man
who always understands these qualities, gets rid of all passionate qualities.
CHAPTER XXIII
Brahman said:
Now I shall
proceed to describe the third--the best--quality, beneficial to all creatures,
and unblamable, the duty of the good, joy, pleasure, nobility, enlightenment
and happiness also, absence of stinginess, absence of fear, contentment, faith,
forgiveness, courage, harmlessness, equability, truth, straightforwardness,
absence of wrath, absence of calumniation, purity, dexterity, valor. He who
possesses the piety of concentration of mind, (holding) knowledge to be vain,
(good) conduct vain, service vain, and labor vain, he attains the highest in
the next world. Devoid of (the notion that this or that is) mine, devoid of
egoism, devoid of expectations, equable everywhere, not full of desires, (to
be) such is the eternal duty of the good. Confidence, modesty, forgiveness,
liberality, purity, freedom from laziness, absence of cruelty, freedom from
delusion, compassion to (all) creatures, absence of backbiting, joy,
contentment, joviality, humility, good behavior, purity in all action for
(acquiring) tranquility, righteous feelings, emancipation, indifference, life
as a Brahmach?rin, abandonment on all hands, freedom from (the notion that this
or that is) mine, freedom from expectations, unbroken piety, (holding that)
gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts
vain, piety vain, penance vain. Those talented Br?hmanas in this world, whose
conduct is of this description, who adhere to the quality of goodness, abiding
in the seat of the Brahman, perceive (everything) aright. Getting rid of all
sins, and free from grief, those talented men reach heaven, and create
(various) bodies. The power of governing, self-restraint, minuteness, these
those high-souled ones make (for themselves) by (the operations of their own)
minds like the gods dwelling in heaven. They are said to have their currents
upwards, and to be gods, and of the quality of goodness; and having gone to
heaven they verily change in various ways, by means of nature. They obtain and
divide whatever they desire. Thus, O chiefs of the twice-born! have I described
to you the conduct of the quality of goodness. Understanding this according to
rule, one obtains whatever one desires. The qualities of goodness have been
specifically described, and the operation of the qualities has been accurately
stated. The man who always understands these qualities, enjoys the qualities,
but is not attached to the qualities.
CHAPTER XXIV
Brahman said:
The qualities
cannot be explained altogether distinctly (from one another). Passion,
goodness, and darkness likewise are seen mixed up (with one another). They are
attached to one another, they feed on one another. They all depend on one
another, and likewise follow one another. There is no doubt of this, that as
long as there is goodness so long darkness exists. And as long as goodness and
darkness, so long is passion said (to exist) here. They perform their journey
together, in union, and moving about collectively. For they act with cause or
without cause, moving in a body. Of all these acting with one another, but
differing in development, the increase and diminution will now be stated. Where
darkness is increased, abiding, in the lower entities, there passion should be
understood to be little, and goodness likewise to be less. Where passion is
developed, abiding in those of the middle current, there darkness should be
understood to be little, and goodness likewise to be less. And where goodness
is developed, abiding in those of the upward current, there darkness should be
understood to be little, and passion likewise to be less. Goodness is the cause
of the modifications in the senses, and the enlightener. For there is no other
higher duty laid down than goodness. Those who adhere to (the ways of) goodness
go up; the passionate remain in the middle; the men of the quality of darkness,
being connected with the lowest quality, go down. The three qualities abide in
the three castes thus: darkness in the S?dra, passion in the Kshatriya, and the
highest, goodness, in the Br?hmana. Even from afar, darkness, goodness, and
passion also, are seen to have been together and moving about collectively. We
have never heard of them (as existing) separately. Seeing the sun rising,
evildoers are alarmed, and travelers, suffering trouble from the heat, feel the
warmth. The sun is goodness developed, evil-doers likewise are darkness, and
the heat to the travelers is said to be a property of passion. The light in the
sun is goodness; the heat is the quality of passion; and its eclipse on the
Parvan days must be understood to be of the quality of darkness. So in all
shining bodies, there: exist three qualities. And they act by turns in the
several places in several ways. Among immovable entities, darkness is in the
form of their belonging to the lower species; the qualities of passion are
variable; and the oleaginous property is of the quality of goodness. The day
should be understood to be threefold, the night is stated to be threefold, and
likewise months, half-months, years, seasons, and the conjunctions. Threefold
are the gifts given, threefold the sacrifices performed, threefold are the
worlds, threefold the gods, threefold the (departments of) knowledge, and
threefold the path. The past, the present, and the future; piety, wealth, and
lust; the Pr?na, the Ap?na, and the Ud?na; these are the three qualities. And
whatever there is in this world, all that is (made of) these three qualities.
The three qualities--goodness, passion, and darkness also--are always acting
unperceived. The creation of the qualities is eternal. Darkness, unperceived,
holy, constant, unborn, womb, eternal, nature, change, destruction, Pradh?na,
production and absorption, not developed, not small, unshaking, immovable,
immutable, existent and also non-existent--all these, the unperceived,
(consisting) of the three qualities, is said to be. These names should be
learnt by men who ponder on matters relating to the self. He who understands
correctly all the names of the unperceived, and the qualities, and its pure
operations, he, freed from the body, understanding the truth about (all)
distinctions, and being free from all misery, is released from all qualities.
CHAPTER XXV
Brahman said:
From the
unperceived was first produced the great self of great intelligence, the source
of all qualities; it is said to be the first creation. That great self is
signified by these synonymous terms--the great self, intelligence, Brahma,
Vishnu, Sambhu, the valiant, the understanding, means of knowledge, means of
perception, and likewise cognition, courage, memory. Knowing that (great self),
a learned Br?hmana comes not by delusion. It has hands and feet on all sides,
it has eyes, heads, and faces on all sides; it stands pervading everything in
the world. The being of great power is stationed in the heart of all.
Minuteness, lightness, (the power of) obtaining (everything) (are his); he is
the governor, the light, inexhaustible. Now people who comprehend the
understanding, and who are always possessed of a good heart, who practice
meditation, who are constant at concentration of mind, who are true to their
promises, and whose senses are subdued, who are possessed of knowledge, who are
not avaricious, who have subdued wrath, whose minds are clear, who are
talented, who are devoid of (the thought that this or that is) mine, who are
devoid of egoism, these being emancipated, attain greatness. And the talented man
who understands that high and holy goal, the great self, he among all people
comes not by delusion. The self-existent Vishnu is the Lord in the primary
creations. And he who thus knows the lord lying in the cave, the transcendent,
ancient being, of universal form, and golden, the highest goal of those
possessed of understanding, that talented man, abides transcending the
understanding.
CHAPTER XXVI
Brahman said:
That Mahat which
was first produced, is (afterwards) called egoism; when it is born as (the feeling
itself) I, that is said to be the second creation. That egoism is stated to be
the source of all entities, that from which the changes take place; it is full
of light, the supporter of consciousness; it is that from which the people are
produced, the Praj?pati. It is a deity, the producer of the deities, and of the
mind; it is the creator of the three worlds. That which feels thus--'I am all
this'--is called (by) that (name). That eternal world is for those sages who
are contented with knowledge relating to the self, who have pondered on the
self, and who are perfected by sacred study and sacrifice. By consciousness of
self one enjoys the qualities; and thus that source of all entities, the
producer of the entities, creates (them); and as that from which the changes
take place, it causes all this to move; and by its own light, it likewise
charms the world.
CHAPTER XXVII
Brahman said:
From egoism,
verily, were the five great elements born--earth, air, space, water, and light
as the fifth. In these five great elements, in the operations of (perceiving)
sound, touch, color, taste, and smell, creatures are deluded. When, at the
termination of the destruction of the great elements, the final dissolution
approaches, O talented one! a great danger for all living beings arises. Every
entity is dissolved into that from which it is produced. They are born one from
the other, and are dissolved in the reverse order. Then when every entity,
movable or immovable, has been dissolved, the talented men who possess a (good)
memory are not dissolved at all. Sound, touch, and likewise color, taste, and
smell as the fifth; the operations (connected with these) have causes, and are
inconstant, and their name is delusion. Caused by the production of avarice,
not different from one another, and insignificant, connected with flesh and
blood, and depending upon one another, excluded from the self, these are
helpless and powerless. The Pr?na and the Ap?na, the Ud?na, the Sam?na, and the
Vy?na also, these five winds are also joined to the inner self, and together
with speech, mind, and understanding make the eight constituents of the
universe. He whose skin, nose, ear, eye, tongue, and speech are restrained, and
whose mind is pure, and understanding unswerving, and whose mind is never burnt
by these eight fires, he attains to that holy Brahman than which nothing
greater exists. And the eleven organs, which are stated as having been produced
from egoism--these, O twice-born ones! I will describe specifically. The ear,
the skin, the two eyes, the tongue, the nose also as the fifth, the two feet,
the organ of excretion, and the organ of generation, the two hands, and speech
as the tenth; such is the group of organs, the mind is the eleventh. This group
one should subdue first, then the Brahman shines (before him). Five (of these)
are called the organs of perception, and five the organs of action. The five
beginning with the ear are truly said to be connected with knowledge. And all
the rest are without distinction connected with action. The mind should be
understood to be among both, and the understanding is the twelfth. Thus have
been stated the eleven organs in order. Understanding these, learned men think
they have accomplished (everything). I will now proceed to state all the
various organs. Space is the first entity; as connected with the self it is
called the ear; likewise as connected with objects (it is) sound; and the
presiding deity there is the quarters. The second entity is air; it is known as
the skin as connected with the self; as connected with objects (it is) the
object of touch; and the presiding deity there is lightning. The third (entity)
is said to be light; as connected with the self it is called the eye; next as
connected with objects (it is) color; and the presiding deity there is the sun.
The fourth (entity) should be understood to be water; as connected with the
self it is called the tongue; as connected with objects it is taste; and the
presiding deity there is Soma. The fifth entity is earth; as connected with the
self it is the nose; as connected with objects likewise it is smell; and the
presiding deity there is the wind. Thus are the five entities stated to be
divided among the three. I will now proceed to state all the various organs.
As connected with
the self, the feet are mentioned by Br?hmanas, who perceive the truth; as
connected with objects it is motion; the presiding deity there is Vishnu. The
Ap?na wind, the motion of which is downward, as connected with the self, is
called the organ of excretion; as connected with objects it is excretion; and
the presiding deity there is Mitra. As connected with the self the generative
organ is mentioned, the producer of all beings; as connected with objects it is
the semen; and the presiding deity there is Praj?pati. Men who understand the
Adhy?tma speak of the two hands as connected with the self; as connected with
objects it is actions; and the presiding deity there is Indra. Then first, as
connected with the self, is speech which relates to all the gods; as connected with
objects it is what is spoken; and the presiding deity there is fire. As
connected with the self they mention the mind, which follows after the five
entities; as connected with objects it is the mental operation; the presiding
deity there is the- moon. Likewise (there is) egoism, the cause of the whole
course of worldly life, as connected with the self; as connected with objects,
self-consciousness; the presiding deity there is Rudra. As connected with the
self, they mention the understanding impelling the six senses; as connected
with objects that which is to be understood; and the presiding deity there is
Brahman. There are three seats for all entities--a fourth is not
possible--land, water, and space. And the (mode of) birth is fourfold. Those
born from eggs, those born from germs, those born from perspiration, and those
born from wombs-such is the fourfold (mode of) birth of the group of living
beings. Now there are the inferior beings and likewise those moving in the air.
Those should be understood to be born from eggs, as also all reptiles. Insects
are said to be born from perspiration; and worms of the like description. This
is said to be the second (mode of) birth, and inferior. Those beings, however,
which are born after the lapse of some time, bursting through the earth, are
said to be born from germs, O best of the twice-born! Beings of two feet or
more than two feet, and those which move crookedly, are the beings born from
wombs. Understand about them also, O best of men! The eternal seat (where) the
Brahman (is to be attained) should be understood to be twofold-penance and
meritorious action. Such is the doctrine of the learned. Action should be
understood to be of various descriptions, (namely) sacrifice, gift at a
sacrifice, and sacred study, for (every one) who is born. Such is the teaching
of the ancients. He who duly understands this, becomes possessed of
concentration of mind, O chief of the twice-born! and know, too, that he is
released from all sins. Space is the first entity; as connected with the
(individual) self it is called the ear; as connected with objects likewise it
is called sound; and the presiding deity there is the quarters. The second
entity is air; as connected with the (individual) self it is called the skin;
as connected with objects it is the object of touch; and the presiding deity
there is the lightning. The third is called light; as connected with the
(individual) self it is laid down to be the eye; next as connected with objects
it is color; the presiding deity there is the sun. The fourth should be
understood to be water; as connected with the (individual) self it is stated to
be the tongue; as connected with objects it should be understood to be taste;
the presiding deity there is Soma. The fifth element is earth; as connected
with the (individual) self it is called the nose; as connected with objects
likewise it is called smell; the presiding deity there is V?yu. Thus have I
accurately described to you the creation as connected with the (individual)
self. A knowledge of this, O ye who understand piety! is here obtained by those
who possess knowledge. One should place all these together, (viz.) the senses,
the objects of the senses, and the five great elements, and hold them by the
mind. When everything is absorbed into the mind, the pleasures of (worldly)
life are not esteemed. The learned (men) whose understandings are possessed of
knowledge esteem the pleasure derived from that. Now I shall proceed to
describe that discarding of all entities by (means) gentle and hard, which
produces attachment to subtle (topics), and is sanctifying. The (mode of)
conduct in which qualities are not (treated as) qualities, which is free from
attachment, in which one lives alone, which is uninterrupted, and which is full
of the Brahman, is called happiness (dwelling) in one aggregate.
The learned man
who absorbs objects of desire from all sides, as a tortoise (draws in) his
limbs, and who is devoid of passion, and released from everything, is ever
happy. Restraining objects of desire within the self, he becomes fit for
assimilation with the Brahman, having his cravings destroyed, and being
concentrated in mind, and friendly and affectionate to all beings. The fire of
the Adhy?tma is kindled in a sage by his abandoning the country, and by the
restraint of all the senses which hanker after objects of sense. As fire
kindled with fuel shines forth with a great blaze, so the great self shines
forth through the restraint of the senses. When one with a tranquil self
perceives all entities in one's own heart, then being self-illumined, one
attains to that which is subtler than (the most) subtle (thing), and than which
there is nothing higher. It is settled, that the body in which the color is
fire, the flowing (element) water, and the feeling of touch is air, the hideous
holder of the mud is earth, and likewise the sound is space; which is pervaded
by disease and sorrow; which is surrounded by the five currents; which is made
up of the five elements; which has nine passages and two deities; which is full
of passion; unfit to be seen; made up of three qualities and of three
constituent elements; pleased with contacts; and full of delusion; this same
(body), which is difficult to move in this mortal world, and which rests on the
real (entity), is the very wheel of time which rotates in this world. It is a
great ocean, fearful and unfathomable, and is named delusion. The world,
together with the immortals, should cast it aside, curtail it, and restrain it.
Desire, wrath, fear, avarice, treachery, and falsehood also, (all these), which
are difficult to get rid of, the good do get rid of by restraint of the senses.
And he who in this world has vanquished the three qualities and the five
constituent elements, obtains the highest--the infinite-seat in heaven. Crossing
the river of which the five senses are the lofty banks, the agitation of mind
the mighty waters, and delusion the reservoir, one should vanquish both desire
and wrath. Freed from all sins, he, then perceives that highest (principle),
concentrating the mind within the mind, and seeing the self within the self.
Understanding everything, he sees the self with the self in all entities as
one, and also as various, changing from time to time. He can always perceive
(numerous) bodies like a hundred lights from one light. He verily is Vishnu,
and Mitra, and Varuna, Agni, and Praj?pati. He is the supporter, and the
creator. He is the lord whose faces are in all directions. (In him) the great
self--the heart of all beings--is resplendent. Him, all companies of Br?hmanas,
and also gods, and demons, and Yakshas, and Pis?kas, and Pitris, and birds, and
the bands of Rakshasas, and the bands of Bh?tas, and also all the great sages,
ever extol.
CHAPTER XXVIII
Brahman said:
Among men the
royal Kshatriya is the middle quality; among vehicles the elephant, and among
denizens, of the forest the lion; among all sacrificial animals the sheep, and
among the dwellers in holes the snake; among cattle also the bull, and among
females a male. The Nyagrodha, the Jambu, the Pippala, and likewise the
S?lmali, the Sinsap?, and the Meshasringa, and likewise the bamboo and willow;
these are the princes among trees in this world, there is no doubt of that. The
Himavat, the P?riy?tra, the Sahya, the Vindhya, the Trik?tavat, the Sveta, the
N?la, the Bh?sa, and the Koshthavat mountain, the Mahendra, the Guruskandha;
and likewise the M?lyavat mountain, these are the princes among mountains.
Likewise the Maruts are (the princes) among the Ganas; the sun is the prince
among the planets, and the moon among the Nakshatras; Yama is the prince among
the Pitris, and the ocean among rivers; Varuna is the king of the waters, and
Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies),
and Indu is said to be (the king) of shining bodies. Fire is ever the lord of
the elements, and Brihaspati of Br?hmanas; Soma is the lord of herbs, Vishnu is
the chief among the strong; Tvashtri is the prince of the Rudras, and Siva is
the ruler of (all) creatures; likewise, sacrifice of (all) initiatory
ceremonies, and Maghavat likewise of the gods; the north among the quarters,
and among all vipras the powerful king Soma; Kubera (is lord) of all jewels,
Purandara of (all) deities. Such is the highest creation among all entities.
Praj?pati (is lord) of all peoples; and of all entities whatever I, who am full
of the Brahman, and great, (am lord). There is no higher being than myself or
Vishnu. The great Vishnu full of the Brahman is the king of kings over all.
Understand him to be the ruler, the creator, the uncreated Hari. For he is the
ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshasas; of
gods, demons, and N?gas. Among all those who are followed by (men) full of
desires, (the chief) is the great goddess M?hesvar?, who has beautiful eyes.
She is called P?rvat?. Know the goddess Um? to be the best and (most) holy of
(all) females. Among women who are (a source of) happiness, likewise, the
brilliant Apsaras (are chief). Kings desire piety; and Br?hmanas are the
bridges of piety. Therefore a king should always endeavor to protect the
twice-born. Those kings in whose dominions good men lie low, lose all their
qualifications, and go into wrong paths after death. But those high-souled
kings in whose dominions good men are protected, rejoice in this world, and
attain the infinite (seat) after death. Understand this, O chiefs of the
twice-born! I shall now proceed to state the invariable characteristics of
piety. Non-destruction is the highest piety, and destruction is of the nature
of impiety. Enlightenment is the characteristic of gods; action the
characteristic of men; sound is the characteristic of space; (the sensation of)
touch is the characteristic of air; color is the characteristic of light; taste
is the characteristic of water; the characteristic of earth, the supporter of
all beings, is smell; words are the characteristic of speech refined into
vowels and consonants; the characteristic of mind is thought. Likewise as to
what is described here as understanding, a determination is here formed by
(that) understanding about objects which have been thought over by the mind.
And there is no doubt of this that determination is the characteristic of the
understanding. The characteristic of mind is meditation; and the characteristic
of a good man is (living) unperceived. The characteristic of devotion is
action; and knowledge, the characteristic of renunciation. Therefore a man of
understanding should practice renunciation, giving prominence to knowledge. The
renouncer possessed of knowledge attains the highest goal. And crossing beyond
darkness, and transcending death and old age, he repairs to that which has no
second. Thus have I duly spoken to you concerning the characteristic of piety.
I will now proceed to explain properly the comprehension of the qualities. As
to the smell of the earth, verily, that is comprehended by the nose; and the
wind likewise residing in the nose is a pointed to the knowledge of smell.
Taste, the essence of water, is always comprehended by the tongue. And the moon
likewise, who resides in the tongue, is appointed to the knowledge of taste.
The quality of light is color, and that is comprehended by the eye; and the sun
residing in the eye is appointed always to the knowledge of color. The
(sensation of) touch, belonging to the air, is perceived by the skin, and the
wind residing in the skin is always appointed to the knowledge of (the objects)
of touch. The quality of space is sound, and that is comprehended by the ear.
And all the quarters residing in the ear are celebrated as (being appointed) to
the knowledge of sound. Thought is the quality of mind, and that is
comprehended by the understanding. The supporter of consciousness residing in
the heart is appointed to the knowledge of mind. The understanding (is comprehended
in the form of) determination, and the Mahat of knowledge. To (this) positive
comprehension, the unperceived (is appointed), there is no doubt of that. The
Kshetraj?a, which is in its essence devoid of qualities and eternal, is not to
be comprehended by any symbols. Therefore the characteristic of the Kshetraj?a,
which is void of symbols, is purely knowledge. The unperceived is stated to be
the Kshetra in which the qualities are produced and absorbed. And I always see,
know, and hear it, (though) concealed. The Purusha knows it, therefore is he
called Kshetraj?a. And the Kshetraj?a likewise perceives all the operations of
the qualities. The qualities created again and again, do not know themselves,
being nonintelligent, to be created and tied down to a beginning, middle, and
end. Only the Kshetraj?a attains, no one, (else) attains, to the truth, which
is great, transcendent, and beyond the qualities and the entities (produced)
from the qualities. Hence a man who understands piety, abandoning qualities,
and the creation, in this world, and transcending the qualities, and having his
sins destroyed, then enters into the Kshetraj?a. One who is free from the pairs
of opposites, free from the ceremony of salutations, and from the sv?h?
ceremony, who is unmoving, and homeless, is the Kshetraj?a, he is the Supreme
Lord.
CHAPTER XXIX
Brahman said:
I will state truly
all about that which has a beginning, middle, and end, and about the means for
its comprehension, together with names and characteristics. It is stated that
day was first and then night; that months have the bright first, the Nakshatras
Sravana as the first (among them), and the seasons the winter as the first
(among them). The earth is the source of smells, water of tastes, the light
(of) the sun is the source of colors, the wind is stated to be the source of
(the feelings of) touch; likewise space is the source of sound. These are the
qualities of the elements. Now I shall proceed to state the highest and first
of all entities. The sun is the first among shining bodies; fire is said to be
the first of the elements; S?vitr? of all branches of learning; Praj?pati of
deities; the syllable Om of all the Vedas; and the Pr?na life-wind, of all
words; whatever is prescribed in this world, all that is called S?vitr?. The
G?yatr? is the first among meters; among (sacrificial) animals, the goat is
mentioned (as the first). Cows are the first among quadrupeds, and the
twice-born among men. The Syena is first among birds; among sacrifices, the
offering (into the fire) is the best; and among all reptiles, O best of the
twice-born! the snake is the highest. Of all ages the Krita is the first, there
is no doubt of that. Among all precious things, gold (is the first), and among
vegetable (products) likewise the barley seed. Among all things to be eaten or
swallowed food is the highest; and of all liquid substances which are to be
drunk, water is the best. And among all immovable entities, without
distinction, the Plaksha, the ever holy field of Brahman, is stated to be the
first. I, too, (am the first) among all the patriarchs, there is no doubt of
that. And the unthinkable, self-existent Vishnu is stated to be my own self. Of
all mountains, the great Meru is stated to be the first-born. And among all
quarters and sub-quarters, likewise, the eastern quarter is the first. Likewise
the Gang? going in three paths is stated to be the first-born among rivers. And
likewise of all wells and reservoirs of water, the ocean is the first-born. And
of all gods, D?navas, Bh?tas, Pis?kas, snakes, and Rakshasas, and of men,
Kinnaras, and Yakshas, ?svara is the lord. The great Vishnu, who is full of the
Brahman, and than whom there is no higher being in these three worlds, is the
source of all the universe. Of all orders, that of householders (is the first),
there is no doubt of that. The unperceived is the source of the worlds; and the
same is also the end of everything. Days end with (the sun's) setting; the
night ends with (the sun's) rising; the end of pleasure is ever grief; the end
of grief ever pleasure. All accumulations end in exhaustion; all ascents end in
falls; all associations end in dissociations; and life ends in death. All
action ends in destruction; death is certain for whatever is born; (everything)
movable or immovable in this world is ever transient. Sacrifice, gift, penance,
study, observances, and regulations, all this ends in destruction. There is no
end for knowledge. Therefore one whose self is tranquil, whose senses are
subjugated, who is devoid of (the idea that this or that is) mine, who is
devoid of egoism, is released from all sins by pure knowledge.
CHAPTER XXX
Brahman said:
The wheel of life
moves on; a wheel of which the spoke is the understanding, of which the pole is
the mind, of which the bonds are the group of the senses, of which the outer
rim is the five great elements, of which the environment is home; which abounds
in old age and grief, which moves in the midst of disease and misfortune, which
rotates in space and time; the noise of which is trouble and toil, the
rotations of which (constitute) day and night; which is encircled with cold and
heat of which pleasure and pain are the joints, and hunger and thirst the nails
fixed into it, of which sunshine and shade are the ruts; which staggers in the
opening or closing of an eyelid, which is enveloped in the fearful waters of
delusion, which is ever revolving and void of consciousness, which is measured
by months and half months, is ever-changing, which moves through (all) the
worlds; the mud for which is penance and regulations, the mover of which is the
force of the quality of passion; which is lit up by the great egoism, which is
sustained by the qualities; the fastenings in which are vexations; which
revolves in the midst of grief and destruction, which is full of actions and
instruments of action, which is large, and which is extended by means of
attachments, which is rendered unsteady by avarice and desire, which is
produced by ignorance of various (matters) which is attended upon by fear and
delusion, and which is the cause of the delusion of all beings, which moves
towards joy and pleasure, which has desire and wrath as its appurtenances,
which is made up of (the entities) beginning with the Mahat and ending with the
gross elements, which is unchecked, the imperishable source (of all), the speed
of which is like that of the mind, and which is (never) fatigued. This wheel of
life, which is associated with the pairs of opposites, and which is devoid of
consciousness, all the world, together with the immortals should cast away,
abridge, and check. That man: among all creatures, who always accurately
understands the movement and stoppage of the wheel of life is never deluded.
(That) sage, released from all impressions, transcending all pairs of
opposites, and released from all sins, attains the highest goal. The
householder, and the Brahmach?rin, the forester, and also the beggar, all these
four orders are stated to have the order of householder for their basis.
Whatever system of rules is prescribed in this world, to follow it is good;
this has been celebrated from ancient times. He who has been first refined by
ceremonies, and who has duly observed vows, being (born) in a caste of (high)
qualifications, and who understands the Vedas, should return (from his preceptor's
house). Always devoted to his own wife, behaving like good men, with his senses
restrained, and full of faith, one should perform the five sacrifices in this
world. The sage who eats what remains after (offerings) to deities and guests,
who is devoted to Vedic rites, who duly performs sacrifices and gifts according
to his means, who is not thoughtlessly active with the hand or foot, who is not
thoughtlessly active with the eye, and who is not thoughtlessly active with his
speech or any of his limbs, to such a one the (word) good applies. One should
always have the sacred thread and a clean cloth, and be of pure vows, and
self-restrained, and should always associate with good men, making gifts, and
with one's external organs restrained; one should restrain one's lust and
hunger, should be kind, should behave like the good, and keep a bamboo stick
and a water-pot filled with water. One should learn and teach, should likewise
perform sacrifices and officiate at others' sacrifices, and should give and receive
gifts,--(thus) one should adopt the sixfold mode of life. Know that three (of
these) duties are the means of livelihood for Br?hmanas, the two teaching and
officiating at sacrifices, and also receiving untainted gifts. And as to the
other remaining three duties, gift, study, and sacrifice, they are pious
duties. With regard to those three duties, the sage who understands piety, who
is self-restrained, kind, possessed of forgiveness, and equable to all
creatures, should avoid heedlessness. The Br?hmana householder, who is of rigid
vows, who is thus devoted, discharging all these duties as much as is in his
power, conquers heaven.
CHAPTER XXXI
Brahman said:
Thus duly studying
to the best of his power, in the way above stated, and likewise living as a Brahmach?rin,
one who is devoted to his own duty and learned, who is a sage with all his
senses restrained, who applies himself to what is agreeable and beneficial to
the preceptor, who is pure, and constant in veracity and piety, should, with
the permission of the preceptor, take food without decrying it, should eat (the
leavings) of sacrificial offerings, and alms, and should stand, sit, and take
exercise (duly), should sacrifice twice to the fire after becoming clean and
with a concentrated (mind), and should always bear a staff of the Bilva or
Pal?sa (wood). The clothing of the twice-born (man) should be of linen, or of
cotton, or also a deerskin, or a cloth entirely (dyed with) reddish color.
There should also be a girdle of mu?ga; he should have matted hair, and
likewise always (carry) water (with him), and have his sacred thread, be
engaged in sacred study, and free from avarice, and of rigid observances.
(Such) a Brahmach?rin, always making offerings likewise of pure water to
satisfy the deities, being restrained in mind, is esteemed. One who is thus
devoted, who is concentrated in mind, and continent, conquers heaven, and
reaching the highest seat, does not return to birth. Refined by means of all
ceremonies, and likewise living as a Brahmach?rin, a sage who has renounced
(all) should go out of towns and dwell in forests. Wearing a skin or the bark
of a tree, he should bathe (every) morning and evening, and always living
within the forest, should not enter a town again. He should honor guests, and
should also give them shelter at (the proper) time, living on fruits and
leaves, and roots and Sy?m?ka grain. He should without sloth feed on water,
air, and all forest-products down to grass as they come, in order, in
accordance with the (regulations at his) initiation. He should honor a guest
who comes, by (giving him) water accompanied with roots, fruits, and leaves.
And he should always without sloth give alms out of whatever he has for food.
He should also eat always after the deities and guests (are satisfied) and with
his speech restrained, having a mind free from envy, eating little, and
depending on the deities. Restraining the external senses, kind, full of
forgiveness, preserving his hair and moustache, performing sacrifices, addicted
to sacred study, and devoted to veracity and piety, pure in body, always
dexterous, always in forests, and concentrated in mind,--a forester whose
senses are subdued and who is thus devoted conquers the worlds. A householder,
or a Brahmach?rin, or again a forester, who wishes to apply himself to final
emancipation should adopt the best (line of) conduct. Offering safety to all
beings, the sage should become free from all action, and be agreeable to all
beings, kind, and restrained in all his senses. He should make a fire and feed
on the alms (obtained) without asking and without trouble, and which have come
spontaneously, in a place free from smoke and where people have already eaten.
One who understands final emancipation should seek to obtain alms after the
cleaning of the vessels (used for cooking), and should not rejoice if he
obtains, and should not be dejected if he does not obtain (alms). Nor should he
beg for too much alms, seeking merely to sustain life. Eating only a little, he
should go about for alms with a concentrated mind, looking out for the (proper)
time. He should not wish for earnings in common with another, nor should he eat
when honored; for an ascetic should be averse from all earnings (accompanied)
with honor. When eating, he should not taste any articles of food which have
been eaten by others, or which are pungent, astringent, or bitter, and likewise
no sweet juices. He should eat just enough for his livelihood-for the support
of life. One who understands final emancipation should seek for a livelihood without
obstructing (other) creatures; and when he goes about for alms, he should not
go following after another. He should not parade (his) piety, he should move
about in a secluded place, free from passion. He should resort for shelter to
an empty house, or a forest, or the foot of a tree, or a river likewise, or the
cavern of a mountain. In summer, (he should pass) but a single night in a town;
and in the rains, he may dwell in one place. He should move about the world
like a worm, his path being pointed out by the sun, and he should walk with
circumspection over the earth out of compassion to all beings. He should not
make any accumulations; and should eschew dwelling with friends. And the man
who understands final emancipation should verily do all acts which he has to
do, always with clean water. A man should always bathe in clean water. And with
his senses restrained, he should devote himself to these eight
observances--harmlessness, life as a Brahmach?rin, veracity, and also
straightforwardness, freedom from anger, freedom from (the habit of) carping,
restraint of the external organs, and habitual freedom from (the habit of)
backbiting. He should always practice a sinless (mode of) conduct, not
deceptive and not crooked; and free from attachment should always make one who
comes (as a guest) take a morsel of food. He should eat just enough for
livelihood-for the support of life. And he should eat (only) what has been
obtained with piety, and should not follow his own (mere) desire. He should not
accept anything at all other than food and clothing. And he should accept as
much as he eats and no more. He should not receive from others, nor should he
ever give to others.
But owing to the
helplessness of people, a wise man should always share (with others). He should
not appropriate another's riches, and should not take (anything) unasked. Nor,
verily, after enjoying any object should one become afterwards attached to it.
One who has anything to do should take earth, water, pebbles likewise, and
leaves, flowers, and fruits which are not secured (by anybody), as they come.
One should not live by the occupation of an artisan, nor should one wish for
gold. One should not hate, should not teach, and should be void of (all)
belongings. One should eat what is consecrated by faith, and should avoid (all)
controversies, should act without a purpose, should be free from attachment,
and without fixed appointments with people. One should not perform, or cause to
be performed, any action involving expectation of fruit, or involving any
destruction of life, or the assemblage of people. Rejecting all things, and
being equable to all beings, moving and unmoving, one should become an ascetic
with small belongings. One should not perturb any other (person), nor should
one be perturbed by any other (person). He who is trusted by all beings is said
to be the foremost among those who understand final emancipation. One should
not think of what is not come, nor reflect on that which is past; one should
disregard the present, being concentrated (in mind) and indifferent to time. He
should not defile anything by the eye, or the mind, or by speech, nor should he
do anything wrong openly or in secret. One who draws in the senses from all
sides as a tortoise (draws in) his limbs, and in whom the senses, mind, and
understanding are absorbed, who is free from desires, who understands all
truth, who is free from the pairs of opposites, and from the ceremony of sv?h?,
and who is free from salutations, and who is free from (the thought that this or
that is) mine, who is free from egoism, who is free from anxiety for new
acquisitions or protection of old acquisitions, and self-controlled, who is
free from expectations, who is free from attachments to any entity, and who is
dependent on none, who is attached to the self, and who understands the truth,
is emancipated, there is no doubt of that. Those who perceive the self, which
is without hands, foot, or back, without a head, without a stomach, which is
free from the operations of the qualities, absolute, untainted, and stable,
devoid of smell, devoid of taste or touch, devoid of color, and also devoid of
sound, which is to be understood, which is unattached, and which is also devoid
of flesh, which is free from anxiety, imperishable, divine, and though dwelling
in a house, always dwelling in all entities, they never die. There the
understanding reaches not, nor the senses, nor the deities, nor Vedas,
sacrifices, nor worlds, nor penance, nor valor; the attainment to it of those
who are possessed of knowledge is stated to be without comprehension of
symbols. Therefore the learned man who knows (the) property of being void of
symbols, being devoted to pious conduct, and resorting to concealed piety
should adopt the mode of life (necessary) for experience. Though undeluded, he
should act in the manner of the deluded, not finding fault with piety. He
should perform piety, behaving so that others would always disrespect him, and
should not find fault with the ways of the good. That sage is said to be the
best who has adopted this (line of) conduct. The senses, and the objects of the
senses, and the five great elements, and mind, understanding, egoism, the
unperceived, and the Purusha likewise, by an accurate determination about the
truth, after understanding all these, one attains heaven, being released from
all bonds. One who knows the truth, understanding these same (entities) at the
time of the termination (of his life), should meditate, exclusively pondering
on one point; and then, depending on none, he gets emancipation. Freed from all
attachments, like the atmosphere dwelling in space, with his accumulations
exhausted, and free from distress, he attains to the highest seat.
CHAPTER XXXII
Brahman said:
The ancients who
perceived the established (truth) call renunciation penance; and the Br?hmanas
dwelling in the seat of the Brahman understand knowledge to be concerned with
the Brahman. The highest Brahman is very far off, and (the attainment of it)
depends on Vedic knowledge; it is free from the pairs of opposites, devoid of
qualities, everlasting, of unthinkable qualities, and supreme. The men of
talent, who are pure, and whose minds are refined, transcending passion, and
being untainted, perceive that supreme (principle) by means of knowledge and
penance. Those who are constantly devoted to renunciation, and understand the
Brahman and wish for the supreme, go to the happy path by penance. Penance is
said to be a light; (correct) conduct is the means to piety; knowledge verily
should be understood to be the highest, and renunciation the best penance. He
who understands determinately the self which is unperturbed, which abides in
all entities, and which is the essential element in knowledge, he is laid down
(as being able) to move everywhere. The learned man who perceives, association
and dissociation, and likewise unity and diversity, is released from misery. He
who desires nothing, and despises nothing, becomes eligible, even dwelling in
this world, for assimilation with the Brahman. He who knows the truth about the
qualities of Pradh?na, and understands the Pradh?na of all entities, who is
free from (the thought that this or that is) mine, and free from egoism, is
emancipated, there is no doubt of that. One who is free from the pairs of
opposites, free from the (ceremonies of) salutation, free from (the ceremony
of) svadh?, attains to that everlasting (principle) which is free from the
pairs of opposites, and devoid of qualities, by tranquility only. Abandoning
all action, whether agreeable or disagreeable, developed from the qualities,
and abandoning both truth and falsehood, a creature is emancipated, there is no
doubt of that. The great tree of Brahman is eternal; a tree which is produced
from the unperceived as the seed, which consists of the understanding as its
trunk, whose collection of boughs is the great egoism, the sprouts within which
are the senses, the great branches of which are the great elements, and the
side branches the objects of sense, which is always possessed of leaves, always
possessed of flowers, in which agreeable and disagreeable fruits are always
produced, and which is fed upon by all creatures. Cutting and piercing this
(tree) with the sword of knowledge of the truth, and abandoning the bonds in
the shape of attachment, which cause birth, death, and old age, a wise man who
is free from (the thought that this or that is) mine, and who is devoid of
egoism, is emancipated, there is no doubt of that. There are these two birds,
(which are) unchanging, and which should also be known to be unintelligent. But
as to that other who is above them, he is called intelligent. (When) the inner
self, devoid of knowledge of nature, and (as it were) non-intelligent,
understands that which is beyond nature, then understanding the Kshetra, and
with an understanding comprehending all, and transcending the qualities he is
released from all sins.
CHAPTER XXXIII
Brahman said:
Some (think of)
the Brahman as a tree; some (think of) the Brahman as a great forest; and some
(think of) the Brahman as unperceived; and some as transcendent and without
misery; and they think all this to be produced from and absorbed into the
unperceived. He who even for (the space of) a (single) exhalation, at the time
of the termination (of life) becomes equable, attaining to the self, becomes
fit for immortality. Restraining the self in the self, even for (the space of)
a wink, he repairs to the inexhaustible acquisition of those who have
knowledge, through the tranquility of the self. And restraining the life-winds
again and again by control of the life-winds, of ten or twelve (modes), (he
repairs to) that which is beyond the twenty-four. Thus having first a tranquil
self, be obtains whatever he desires. When the quality of goodness predominates
in the unperceived, that fits one for immortality. The men of knowledge extol
nothing else beyond goodness. By inference we understand the (attainment to
the) being to depend on goodness. It is not possible otherwise to attain to
that being, O best of the twice-born! Forgiveness, courage, harmlessness,
equability, truth, straightforwardness, knowledge, abandonment, and also
renunciation are laid down as (constituting) conduct of the quality of
goodness. By this very inference the wise verily believe in the Being and
nature as one, there is no doubt of that. Some learned. men, who are devoted to
knowledge, assert the unity of the Kshetraj?a and nature. But that is not
correct. That they are always distinct (from one another) is also (said)
without (due) consideration. Distinction and also association should be
accurately understood. Unity and diversity are likewise laid down. Such is the
doctrine of the learned. Between the gnat and the udumbara there is observed
unity and diversity also. As a fish is in water distinct (from it), such is
their relation; (such is) the relation of the drops of water with the leaf of
the lotus.
The preceptor
said:
Then those
Br?hmanas, who were the best of sages, having again felt doubts, interrogated
the grandsire of the people who spoke to them thus.
CHAPTER XXXIV
The sages said:
Which (form of)
piety is deemed to be the most worthy of being performed? We observe the
various modes of piety to be as it were contradictory. Some say (it remains)
after the body (is destroyed); some say that is not so. Some (say) everything
is doubtful; and others that there is no doubt. Some say the permanent
(principle) is impermanent, and others, too, that it exists, and (others) that
it exists not. Some (say it is) of one form or twofold, and others (that it is)
mixed. Some Br?hmanas, too, who know the Brahman and perceive the truth,
believe it to be one; others distinct; and others again (that it is) manifold.
Some say both time and space (exist), and others that that is not so. Some have
matted hair and skins; and some (are) clean-shaven and without covering. Some
people are for bathing; some for the omission of bathing. Some are for taking
food; others are intent on fasting. Some people extol action, and others
tranquility. Some extol final emancipation; some various kinds of enjoyments; some
wish for riches, and others indigence. Some (say) means should be resorted to;
others that that is not so. Some are devoted to harmlessness, and some given up
to destruction; some are for merit and glory; and others say that is not so.
Some are devoted to goodness; some are in the midst of doubts; some are for
pleasure, and some for pain. Some people (say) meditation, other Br?hmanas
(say) sacrifice, and others, gifts; but others extol penance, and other persons
sacred study; some knowledge, and renunciation; and those who ponder on the
element, nature. Some extol everything, and others nothing.
And, O best of the
gods! piety being thus confused and abounding in contradictions, we are
deluded, and come to no determination. People are acting, (saying) this is
good, this is good. And he who is attached to a certain (form of) piety, always
esteems that. Here (therefore) our understanding breaks down, and our mind is
distracted. We wish, O best (of beings)! to be informed of what is good. Be
pleased now to proceed to state what is (so) mysterious, and what is the cause
of the connection between the Kshetraj?a and nature. Thus addressed by those
Br?hmanas, the venerable, holy, and talented creator of worlds told them
accurately (what they asked).
CHAPTER XXXV
Brahman said:
Well then, I will
declare to you what you ask of me, O best (of men)! Learn what a preceptor told
a pupil who went to him. Hearing it all, deliberate on it properly.
Non-destruction of all creatures, that is deemed to be the greatest duty. This is
the highest seat, free from vexation and holy in character. The ancients who
perceived the established (truth) call knowledge the highest happiness.
Therefore by pure knowledge one is released from all sins. And those who are
constantly engaged in destruction, and who are infidels in their conduct, and
who entertain avarice and delusion, go verily to hell. Those who without sloth
perform actions with expectations, rejoice in this world, being born again and
again. But those wise and talented men, who perform actions with faith, free
from any connection with expectations, perceive correctly. Now I will proceed
to, state how the association and dissociation of Kshetraj?a and nature (take
place). Learn that, O best (of men)! The relation here is said to be that
between the object and subject. The subject is always the being, and nature is
stated to be the object. It has been explained in the above mode, as (having
the relation) of the gnat and the udumbara. Nature which is non-intelligent
knows nothing, though it is the object of enjoyment. Who enjoys and what is
enjoyed is learnt from the S?stras. Nature is said always to abound in the
pairs of opposites, and to be constituted of the qualities; the Kshetraj?a is
free from the pairs of opposites, devoid of parts, and in essence free from the
qualities. He abides in everything alike, and is connected with (all)
knowledge; and he always enjoys nature as a lotus-leaf (enjoys) water. Even
brought into contact with all qualities, a learned man remains untainted. There
is no doubt that the being is unattached just like the unsteady drop of water
placed upon a lotus-leaf. It is established that nature is the property of the
being. And the relation of the two is like that of matter and the maker. As one
goes into (a) dark (place) taking a light (with him), so those who wish for the
supreme go with the light of nature. While there is oil and wick, the light
shines; but the flame is extinguished when the oil and wick are exhausted. Thus
nature is perceived; the being is laid down (as being) unperceived. Understand
this, O Br?hmanas! Well now, I will tell you something more. One who has a bad
understanding does not acquire knowledge even with a thousand (admonitions).
And one who is possessed of knowledge enhances (his) happiness even with a
fourth share. Thus should one understand the accomplishment of piety by (apt)
means. For the talented man who knows (these) means, attains supreme happiness.
As a man traveling along some way without provisions for the journey, travels with
great discomfort, and may even be destroyed on the way, so should one
understand, that by action the fruit is or is not produced. For a man to see
within (his) self what is agreeable and what is disagreeable to him is good.
And as one who is devoid of a perception of the truth rashly travels on foot by
a long way unseen before, while (another) goes by the same way in a carriage
drawn by horses, and going swiftly, such is the progress of the men of
understanding. Having climbed up a mountain one should not look at the surface
of the earth. One sees a man traveling in a chariot, and void of intelligence,
afflicted by reason of the chariot. As far as there is a carriage-path, he goes
in the carriage; where the carriage-path stops, a learned man goes on abandoning
the carriage. So travels the talented man, who understands the procedure
respecting (knowledge of the) truth and devotion, and who knows about the
qualities, comprehending the gradations one above the other. As one who without
a boat dives into the ocean with his arms only, through delusion, undoubtedly
wishes for destruction; while a wise man likewise knowing distinctions and
having a boat with good oars, goes in the water without fatigue, and soon
crosses the reservoir, and having crossed (it) goes to the other shore,
throwing aside the boat, and devoid of (the thought that this or that is) mine.
This has been already explained by the parallel of the carriage and pedestrian.
One who has come by delusion through affection, adheres to that like a fisherman
to his boat, being overcome by (the thought that this or that is) mine. It is
not possible to move on land after embarking in a boat. And likewise one cannot
move in water after entering a carriage. Thus there are various actions in
regard to different objects. And as action is performed in this world, so does
it result to them. That which sages by their understanding meditate upon, which
is void of any smell whatever, void of taste, and void of color, touch, or
sound, that is called the Pradh?na. Now that Pradh?na is unperceived; a
development of the unperceived is the Mahat; and a development of the Pradh?na
(when it is) become Mahat is egoism. From egoism is produced the development,
namely, the great elements; and of the elements respectively, objects of sense
are verily stated to be the development. The unperceived is of the nature of
seed, and also productive in its essence. And we have heard that the great self
is of the nature of seed and a product. Egoism is of the nature of seed and a
product also again and again. And the five great elements are verily of the
nature of seed and products. The objects of the five elements are of the nature
of seed, but they do not yield products. Learn about their properties. Now
space has one quality, air is said to have two qualities; it is said that light
has three qualities; and water, too, is of four qualities; and earth, abounding
with movables and immovables, the divine source of all entities, full of
examples of agreeable and disagreeable (things), should be understood to be of
five qualities. Sound, touch, color likewise, taste, and smell as the
fifth--these, O best of the twice-born! should be understood to be the five
qualities of earth. Smell always belongs to the earth; and smell is stated to
be (of) numerous descriptions. I will state at length the numerous qualities of
smell. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise,
diffusive and compact also, soft, and rough, and clear also,--thus should
smell, which belongs to the earth, be understood to be of ten descriptions.
Sound, touch, and color likewise, and taste, are stated to be the qualities of
water. I will now give (some) information about taste. Taste is stated to be of
numerous descriptions. Sweet, sour, bitter, sharp, astringent, and saltish
likewise-thus are the forms of taste, which is a development of water, said to
be of six descriptions. Sound, touch, and likewise color; thus is light said to
have three qualities. The quality of light is color, and color is stated to be
of numerous descriptions. White, black, red likewise, green, yellow, and grey
likewise, short long, narrow, broad, square, and circular-thus is the color of
light said to be of twelve forms. It should be understood by aged Br?hmanas,
who speak the truth, and are conversant with piety. Sound and touch also should
be understood; air is said to have (these) two qualities. And touch is the
quality of air, and touch is stated to be of numerous descriptions. Rough, cold
and hot likewise, tender and clear also, hard, glutinous, smooth, slippery,
hurtful, and soft--thus the quality of air is properly said by Br?hmanas who
have reached perfection, who are conversant with piety and perceive the truth,
to be of twelve descriptions. Now space has one quality, and that is stated to
be sound only. I will speak at length of the numerous qualities of sound.
Shadga, Rishabha, together with G?ndh?ra, Madhyama, and likewise Pa?kama, and
beyond these should be understood to be Nish?da and Dhaivata likewise;
agreeable and disagreeable sound also, compact, and of (many) ingredients. Thus
sound, which is produced in space, should be understood to be of ten
descriptions. Space is the highest element, egoism is above that; above egoism
is understanding, and above that understanding is the self; above that is the
unperceived, and above the unperceived is the being. One who knows which is
superior and inferior among entities, and who knows the proper procedure in all
actions, and who identifies himself with every being, repairs to the imperishable
self.
CHAPTER XXXVI
Brahman said:
Since the mind is
ruler of these five elements, in (the matter of) absorbing or bringing (them)
forth, the mind itself is the individual self. The mind always presides over
the great elements. The understanding proclaims its power, and it is called the
Kshetraj?a. The mind yokes the senses as a charioteer (yokes) good horses. The
senses, the mind, and the understanding are always joined to the Kshetraj?a.
That individual self, mounting the chariot to which big horses are yoked, and
in which the understanding is the drag, drives about on all sides the great
chariot which is pervaded by the Brahman, has the group of the senses yoked (to
it), has the mind for a charioteer, and the understanding for a drag. That learned
and talented person verily, who always understands thus the chariot pervaded by
the Brahman, comes not by delusion in the midst of all entities. This forest of
the Brahman begins with the unperceived, and ends with the gross objects; and
includes movables and immovables, receives light from the radiance of the sun
and moon, is adorned with planets and nakshatras, and is decked on all sides
with nets of rivers and mountains, and always beautified likewise by various
(descriptions of) waters; it is (the means of) subsistence for all entities,
and it is the goal of all living creatures. In this the Kshetraj?a always moves
about. Whatever entities (there are) in this world, movable or immovable, they
are the very first to be dissolved; and next the developments produced from the
elements; and (after) these developments, all the elements. Such is the upward
gradation among entities. Gods, men, Gandharvas, Pis?kas, Asuras, R?kshasas,
all have been created by nature, not by actions, nor by a cause. These Br?hmanas,
the creators of the world, are born here again and again. And whatever is
produced from them is dissolved in due time in those very five great elements,
like billows in the ocean. The great elements are in every way (beyond) the
elements that make up the world. And he who is released, even from those five
elements, goes to the highest goal. The Lord Praj?pati created all this by the
mind only. And in the same manner the sages attained the godhead by means of
penance. And in like manner, those who have achieved perfection, who have
acquired concentration by a course of penance, and who likewise feed on fruits
and roots, perceive the triple world here by penance. Medicines, and herbs, and
the various sciences are all acquired by means of penance alone. For all
acquisition has penance for its root. Whatever is difficult to obtain,
difficult to learn, difficult to vanquish, and difficult to pass through; all
that can be accomplished by penance, for penance is difficult to overcome. One
who drinks spirituous liquors, one who kills a Br?hmana, one who steals, one
who destroys an embryo, one who violates the bed of his preceptor, is released
from, that sin only by penance well performed. (Those) men, Pitris, gods,
(sacrificial) animals, beasts and birds, and all other creatures movable or
immovable, (who are) constantly devoted to penance, always reach perfection by
penance. And in like manner the noble(-minded) gods went to heaven. Those who
without sloth perform actions with expectations, and being full of egoism, they
go near Praj?pati. Those high-souled ones who are devoid of (the thought that
this or that is) mine, and devoid of egoism, by means of a pure concentration
(of mind) on contemplation, obtain the great and highest world. Those who best
understand the self, attaining concentration (of mind) on contemplation, and
having their minds always tranquil, enter into the unperceived accumulation of
happiness. Those who are free from (all thought that this or that is) mine, and
who are free from egoism, attaining concentration (of mind) on contemplation,
enter the highest world of the great, which is the unperceived. Born from that
same unperceived (principle), again acquiring knowledge, and getting rid of the
(qualities of) passion and darkness, and resorting to the pure (quality of)
goodness, a man gets rid of all sins, and abandons everything as fruitless. He
should be understood to be the Kshetraj?a. He who understands him understands
the Vedas. Withdrawing from the mind the objects of mental operations, a sage
should sit down self-restrained. (He) necessarily (becomes) that on which his
mind (is fixed). This is the eternal mystery. That which begins with the
unperceived and ends with the gross objects is stated to be of the nature of
ignorance. But (you should) learn that whose nature is devoid of qualities. Two
syllables are death; three syllables the eternal Brahman. Mine is death, and
not mine is the eternal. Some men of dull understandings extol action. But as
to the high-souled ancients they do not extol action. By action a creature is
born with a body and made up of the sixteen. Knowledge brings forth the being,
and that is acceptable and constitutes immortality. Therefore those who are
far-sighted have no attachment to actions. This being is stated to be full of
knowledge, not full of action. The self-restrained man who thus understands the
immortal, changeless, incomprehensible, and ever indestructible and unattached
(principle), he dies not. He who thus understands the self to which there is
nothing prior, which is uncreated, changeless, unmoving, which is
incomprehensible (even) to those who feed on nectar, he certainly becomes
immortal and not to be restrained, in consequence of these means.
Expelling all
impressions, and restraining the self in the Self, he understands that holy
Brahman, than which nothing greater exists. And when the understanding is
clear, he attains tranquility. And the nature of tranquility is as when one
sees a dream. This is the goal of those emancipated ones who are intent on knowledge.
And they see all the movements which are produced by development. This is the
goal of those who are indifferent (to the world). This is the eternal piety.
This is what is acquired by men of knowledge. This is the uncensored (mode of)
conduct. This goal can be reached by one who is alike to all beings, who is
without attachment, who is without expectations, and who looks alike on
everything. I have now declared everything to you, O best of Br?hmana, sages!
Act thus forthwith; then you will acquire perfection.
The preceptor
said:
Thus instructed by
the preceptor Brahman, those high-souled sages acted accordingly, and then
attained to the worlds. Do you, too, O noble person, of pure self! duly act
according to the words of Brahman which I have stated. Then will you attain
perfection.
V?sudeva, said:
That pupil thus
instructed in the highest piety by the preceptor, did everything (accordingly),
O son of Kunt?! and then attained final emancipation. And the pupil, having
done all he should have done, attained to that seat, O supporter of the family
of the Kauravas! going to which one grieves not.
Arjuna said:
Who, indeed, was
that Br?hmana, O Krishna! and who the pupil, O Jan?rdana! If this verily, is
fit to be heard by me, O Lord! then tell it me.
V?sudeva said:
I am the
preceptor, O you of mighty arms! And know the mind to be my pupil. And, O
Dhana?jaya! I have related this mystery to you out of love for you. If you have
love for me, O supporter of the family of the Kauravas! then having heard this
(instruction) relating to the self, always duly act (according to it). Then
when this piety is duly practiced, you will attain the absolute final
emancipation, getting rid of all sins. It was this same thing I stated to you
before when the time for battle had come, O you of mighty arms! Therefore fix
your mind on this. And now, O chief of the descendants of Bharata! it is long
since I saw the lord my father. I wish to see him, with your consent, O
Ph?lguna!
Vaisamp?yana said:
When Krishna spoke
these words, Dhana?jaya replied (saying), 'O Krishna! let us verily go today to
the city of Gagasa. Be pleased, O you who understand piety! to see there king
Yudhishthira, who is of a devout heart, and after taking leave of him to go to
your own city.'
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