srimahabharat - (Book 12) - Santi Parva - chapters 201 to 215

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli





 Santi Parva
Book 12

   

 

Book 12
Chapter 201

 

 

 1 [y]
      ke pūrvam āsan patayaḥ prajānāṃ bharatarṣabha
      ke carṣayo mahābhāgā dikṣu pratyekaśaḥ smṛtāḥ
  2 [bhī]
      śrūyatāṃ bharataśreṣṭha yan mā tvaṃ paripṛcchasi
      prajānāṃ patayo ye sma dikṣu pratyekaśaḥ smṛtāḥ
  3 ekaḥ svayambhūr bhagavān ādyo brahmā sanātanaḥ
      brahmaṇaḥ sapta putrā vai mahātmānaḥ svayambhuvaḥ
  4 marīcir atryaṅgirasau pulastyaḥ pulahaḥ kratuḥ
      vasiṣṭhaś ca mahābhāgaḥ sadṛśā vai svayambhuvā
  5 sapta brahmāṇa ity eṣa purāṇe niścayo gataḥ
      ata ūrdhvaṃ pravakṣyāmi sarvān eva prajāpatīn
  6 atrivaṃśasamutpanno brahmayoniḥ sanātanaḥ
      prācīnabarhir bhavagāṃs tasmāt prācetaso daśa
  7 daśānāṃ tanayas tv eko dakṣo nāma prajāpatiḥ
      tasya dve nāmanī loke dakṣaḥ ka iti cocyate
  8 marīceḥ kaśyapaḥ putras tasya dve nāmanī śrute
      ariṣṭanemir ity ekaṃ kaśyapety aparaṃ viduḥ
  9 aṅgaś caivaurasaḥ śrīmān rājā bhaumaś ca vīryavān
      sahasraṃ yaś ca divyānāṃ yugānāṃ paryupāsitā
  10 aryamā caiva bhagavān ye cānye tanayā vibho
     ete pradeśāḥ kathitā bhuvanānāṃ prabhāvanāḥ
 11 śaśabindoś ca bhāryāṇāṃ sahasrāṇi daśācyuta
     ekaikasyāṃ sahasraṃ tu tanayānām abhūt tadā
 12 evaṃ śatasahasrāṇāṃ śataṃ tasya mahātmanaḥ
     putrāṇāṃ na ca te kaṃ cid icchanty anyaṃ prajāpatim
 13 prajām ācakṣate viprāḥ paurāṇīṃ śāśabindavīm
     sa vṛṣṇivaṃśaprabhavo mahān vaṃśaḥ prajāpateḥ
 14 ete prajānāṃ patayaḥ samuddiṣṭā yaśasvinaḥ
     ataḥ paraṃ pravakṣyāmi devāṃs tribhuvaneśvarān
 15 bhago 'ṃśaś cāryamā caiva mitro 'tha varuṇas tathā
     savitā caiva dhātā ca vivasvāṃś ca mahābalaḥ
 16 pūsā tvastā tathaivendro dvādaśo viṣṇur ucyate
     ta ete dvādaśādityāḥ kaśyapasyātmasaṃbhavāḥ
 17 nāsatyaś caiva dasraś ca smṛtau dvāv aśvināv api
     mārtandasyātmajāv etāv astamasya prajāpateḥ
 18 tvastuś caivātmajaḥ śrīmān viśvarūpo mahāyaśaḥ
     ajaikapād ahirbudhnyo virūpākṣo 'tha raivataḥ
 19 haraś ca bahurūpaś ca tryambakaś ca sureśvaraḥ
     sāvitraś ca jayantaś ca pinākī cāparājitaḥ
     pūrvam eva mahābhāgā vasavo 'stau prakīrtitāḥ
 20 eta evaṃvidhā devā manor eva prajāpateḥ
     te ca pūrve surāś ceti dvividhā pitaraḥ smṛtāḥ
 21 śīlarūparatās tv anye tathānye siddhasādhyayoḥ
     ṛbhavo marutaś caiva devānāṃ coditā gaṇāḥ
 22 evam ete samāmnātā viśvedevās tathāśvinau
     ādityāḥ kṣatriyās teṣāṃ viśas tu marutas tathā
 23 aśvinau tu matau śūdrau tapasy ugre samāhitau
     smṛtās tv aṅgiraso devā brāhmaṇā iti niścayaḥ
     ity etat sarvadevānāṃ cāturvarṇyaṃ prakīrtitam
 24 etān vai prātar utthāya devān yas tu prakīrtayet
     svajād anyakṛtāc caiva sarvapāpāt pramucyate
 25 yavakrīto 'tha raibhyaś ca arvāvasu parāvasū
     auśijaś caiva kakṣīvān nalaś cāṅgirasaḥ sutāḥ
 26 ṛṣer medhātitheḥ putraḥ kaṇvo barhiṣadas tathā
     trailokyabhāvanās tāta prācyāṃ saptarṣayas tathā
 27 unmuco vimucaś caiva svasty ātreyaś ca vīryavān
     pramucaś cedhmavāhaś ca bhagavāṃ ca dṛdha vrataḥ
 28 mitrā varuṇayoḥ putras tathāgasthyaḥ pratāpavān
     ete brahmarṣayo nityam āśritā dakṣiṇāṃ diśam
 29 ruṣadguḥ kavaso dhaumyaḥ parivyādhaś ca vīryavān
     ekataś ca dvitaś caiva tritaś caiva maharṣayaḥ
 30 atreḥ putraś ca bhagavāṃs tathā sārasvataḥ prabhuḥ
     ete nava mahātmānaḥ paścimām āśritā diśam
 31 ātreyaś ca vasiṣṭhaś ca kaśyapaś ca mahān ṛṣiḥ
     gautamaḥ sabharadvājo viśvāmitro 'tha kauśikaḥ
 32 tathaiva putro bhagavān ṛcīkasya mahātmanaḥ
     jamadagniś ca saptaite udīcīṃ diśam āśritāḥ
 33 ete pratidiśaṃ sarve kīrtitās tigmatejasaḥ
     sākṣibhūtā mahātmāno bhuvanānāṃ prabhāvanāḥ
 34 evam ete mahātmānaḥ sthitāḥ pratyekaśo diśaḥ
     eteṣāṃ kīrtanaṃ kṛtvā sarvapāpaiḥ pramucyate
 35 yasyāṃ yasyāṃ diśi hy ete tāṃ diśaṃ śaraṇaṃ gataḥ
     mucyate sarvapāpebhyaḥ svastimāṃś ca gṛhān vrajet

 

SECTION CCI

"Yudhishthira said, 'What are the fruits of the yoga represented by Knowledge, of all the Vedas, and of the (various) observances and vows? How also may the creature-soul be known? Tell us, this, O grandsire!'
"Bhishma said, 'In this connection is cited the old narrative of the discourse between that lord of creatures, viz., Manu, and the great Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis, viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and addressing that lord and first of all creatures, said, 'What is the cause (of the universe)? Whence have the ordinances (about sacrifices and other pious observances) flowed? What are those fruits which the learned say are attached to Knowledge? Tell me also truly, O illustrious one, what is that which the very, Vedas have not been able to reveal? What are those fruits which are adored by eminent personages conversant with the science of Artha, with the Vedas, and with the Mantras, through sacrifices and plentiful gifts of kine? Whence do those fruits arise? Where are they to be found? Tell me also this old history, viz., whence have the earth, all earthly objects, wind, sky, aquatic creatures, water, heaven, and the denizens of heaven, all sprung? Man's inclinations tend towards that object about which he seeks knowledge. I have no knowledge of that Ancient and Supreme one. How shall I rescue myself from a false display of inclinations towards Him? 1 The Riks, all the Samanas, all the Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha, I have studied. But I pave no knowledge of the nature of the great creatures (the five primal elements) that enter into the composition of everything. 2 Tell me all I have asked thee, by using only simple assertions and distinguishing
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adjectives or attributes. Tell me what the fruits are of Knowledge and what those fruits that are attached to sacrifices and other religious rites. Explain to me how also an embodied being departs from his body and how he attains to another body.'
"Manu said, 'That which is agreeable to one is said to constitute one's happiness. Similarly, that which is disagreeable to one is said to constitute one's misery.--By this I shall obtain happiness and keep off misery--from a sentiment like this flow all religious acts. The efforts for the acquisition of Knowledge, however, arise from a sentiment for avoiding both happiness and misery. 1 The ordinances about sacrifices and other observances, that occur in the Vedas, are all connected with desire. He, however, who liberates himself from desire, succeeds in attaining to Brahma. That man who, from desire of winning happiness, walks in the path of acts which are of diverse kinds, has to go to hell.' 2
"Vrihaspati said, 'Men's aspirations are concerned with the acquisition of the agreeable which ends in happiness, and the avoidance of the disagreeable which brings misery. Such acquisition and such avoidance again are accomplished by acts.' 3
"Manu said, 'It is by liberating oneself from acts that one succeeds in entering into Brahma. The ordinances about acts have flowed for that very end. 4 The ordinances about acts tempts only those whose hearts are not free from desire. By liberating oneself from acts (as already said) one acquires the highest state. One desirous of felicity (Emancipation), betaking oneself to religious rites, becomes purified (from attachments) by acts having for their object the purification of the soul, and at last wins great splendour. By liberating oneself from acts, one acquires the highest end, viz., Brahma, which is very much above the reward that acts give. Creatures have all been created by Mind and Act. These again are the two best paths adored by all. Outward acts produce fruits that are transitory as also eternal. For acquiring the latter there is no other means than abandonment of fruits by the mind. 5 As the eye, when night passes away and the veil of darkness is removed from it, leads its possessor by its own power, so the Understanding, when it
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becomes endued with Knowledge, succeeds in beholding all evils that are worthy of avoidance. 1 Snakes, sharp-pointed kusa blades, and pits, men avoid when they perceive them lie on their way. If some tread upon or fall into them, they do so through ignorance. Behold the superiority of the fruits of knowledge (over those of ignorance). Mantras applied duly, sacrifices, the presents called Dakshina, gift of food, and concentration of the mind (for divine contemplation),--these are the five acts that are said to be productive of fruits, there being none else. Acts have (the three) attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say this. (The Vedas consist of Mantras). The Mantras, therefore, have the same three attributes, since it is with Mantras that acts are to be accomplished. The ritual also must be liable to the same three attributes. The fruits of action depend upon the mind. It is the embodied creature that enjoys those fruits. 2 All excellent kinds of sound, form, taste, touch, and scent, are the fruits of acts, being attainable in the region of acts (i.e., heaven). As regards, however, the fruits of knowledge, man acquires them even here before death. 3 Whatever acts are accomplished by means of the body, one enjoys the fruits thereof in a state of physical existence. The body is, indeed, the framework to which happiness inheres, as also the framework to which misery inheres. 4 Whatever acts are accomplished by means of words, their fruits are to be enjoyed in a state in which words can be spoken. Similarly, whatever acts are accomplished by the mind, their fruits are enjoyed in a state in which one is not freed from the mind. 5 Devoted to the fruits of acts, whatever kind of acts (Sattwika or
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[paragraph continues] Rajasika or Tamasika) a person covetous of fruits accomplishes, the fruits, good or bad, that he actually enjoys partake of their character. Like fishes going against a current of water, the acts of a past life come to the actor. The embodied creature experiences happiness for his good acts, and misery for his evil ones. Him from whom this universe hath sprung. Him by knowing whom persons of cleansed souls transgress this world, Him who has not been expressed by Vedic mantras and words. I will now indicate. Listen to me as I speak of that highest of the high. Himself liberated from the several kinds of taste and scent, and sound and touch and form. He is incapable of being grasped by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects 1 for His creatures. He is neither female, nor male, nor of the neuter sex. He is neither existent, nor non-existent, nor existent-nonexistent. 2 Only those that are acquainted with Brahma behold Him. He knoweth no direction."'

Footnotes

66:1 The fact is, I do not know anything of Him, but still I profess to worship him. This is false behaviour. How shall I be rescued from such falsehood? This is what Vrihaspati says.
66:2 The Chhandas are the rules of Prosody as applicable to the Vedic hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta furnishes rules for interpreting obscure passages of the Vedas, and also gives the meanings of technical or obscure words used therein. Kalpa is the description of religious rites. Siksha is the science of Pronunciation as applied to Vedic hymns and mantras.
67:1 They who believe that happiness is not eternal and that, therefore, they should not Pursue it, withdraw themselves from pious acts which lead to that happiness. They seek Knowledge as the best means for avoiding all that is transitory and changeful. They seek moksha or complete Emancipation which has been described in the previous sections.
67:2 The meaning of 'hell' as applied in such passages has been explained before.
67:3 This is a highly aphoristic line. I give the sense by expanding the words. By 'acts' here is meant 'sacrifices and other religious observances.' The intention of Vrihaspati is to enforce the Propriety of acts, for without acts, the ends of life cannot, he maintains, be secured.
67:4 The sense is that one should devote oneself to acts as a sort of preparation. Afterwards one should abandon them for obtaining the higher end. Acts, therefore, have their use, and help one, though mediately, in the acquisition of Brahma.
67:5 The mind and acts have created all things. This has been explained in the last verse of section 190 ante. Both are good paths, for by both, good end maybe attained, viz., the highest, by drilling the mind, as also (mediately) by acts (as explained in verse 14 above). The fruits of actions must be mentally abandoned if the highest end is to be attained; i.e., acts may be gone through, but their fruits should never be coveted.
68:1 Nilakantha explains the grammar of the first line differently. His view is yatha chakshurupah praneta nayako, etc. A better construction would be yatha chaksha pranetah (bhavati) etc.
68:2 This verse may be said to furnish the key of the doctrine of karma or acts and why acts are to be avoided by persons desirous of Moksha or Emancipation. Acts have three attributes: for some are Sattwika (good), as sacrifices undertaken for heaven, etc., some are Rajasika (of the quality of Passion), as penances and rites accomplished from desire of superiority and victory; and some are Tamasika (of the quality of Darkness), as those undertaken for injuring others, notably the Atharvan rites of Marana, Uchatana, etc.: this being the case, the Mantras, without acts, cannot be accomplished, are necessarily subject to the same three attributes. The same is the case with rituals prescribed. It follows, therefore, that the mind is the chief cause of the kind of fruits won, i.e., it is the motive that determines the fruits, viz., of what kind it is to be. The enjoyer of the fruit, of course, is the embodied creature.
68:3 There can be no doubt that Nilakantha explains this verse correctly. It is really a cruce. The words Naro na samsthanagatah prabhuh syat must be taken as unconnected and independent. Na samsthana gatah is before death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha gives the sense correctly, but the Burdwan translator makes nonsense of the words.
68:4 The subject of this verse as explained by the commentator, is to inculcate the truth that the result of all acts accomplished by the body is heaven where one in a physical state (however subtile) enjoys those fruits. If Emancipation is to be sought, it must be attained through the mind.
68:5 The sense depends upon the word acts. If acts are accomplished by the mind, their fruits must be enjoyed by the person in a state in which he will have a mind. Emancipation cannot be achieved by either recitation (japa) or Dhyana (meditation), for both these are acts. Perfect liberation from acts is necessary for that great end.
69:1 viz., Taste. etc.
69:2 Existent, line atom; non-existent, line space; existent-nonexistent, line Maya or illusion.

 

 

Book 12
Chapter 202

 

 

 

1 [y]
      pitāmaha mahāprājña yudhi satyaparākrama
      śrotum icchāmi kārtsnyena kṛṣṇam avyayam īśvaram
  2 yac cāsya tejaḥ sumahad yac ca karma purātanam
      tan me sarvaṃ yathātattvaṃ prabrūhi bharatarṣabha
  3 tiryagyonigataṃ rūpaṃ kathaṃ dhāritavān hariḥ
      kena kāryavisargeṇa tan me brūhi pitāmaha
  4 [bhī]
      purāhaṃ mṛgayāṃ yāto mārkandeyāśrame sthitaḥ
      tatrāpaśyaṃ munigaṇān samāsīnān sahasraśaḥ
  5 tatas te madhuparkeṇa pūjāṃ cakrur atho mayi
      pratigṛhya ca tāṃ pūjāṃ pratyanandam ṛṣīn aham
  6 kathaiṣā kathitā tatra kaśyapena maharṣiṇā
      manaḥ prahlādinīṃ divyāṃ tām ihaikamanāḥ śṛṇu
  7 purā dānavamukhyāhi krodhalobha samanvitāḥ
      balena mattāḥ śataśo narakādyā mahāsurāḥ
  8 tathaiva cānye bahavo dānavā yuddhadurmadāḥ
      na sahante sma devānāṃ samṛddhiṃ tām anuttamām
  9 dānavair ardyamānās tu devā devarṣayas tathā
      na śarma lebhire rājan viśamānās tatas tataḥ
  10 pṛthivīṃ cārtarūpāṃ te samapaśyan divaukasaḥ
     dānavair abhisaṃkīrṇāṃ ghorarūpair mahābalaiḥ
     bhārārtām apakṛṣṭāṃ ca duḥkhitāṃ saṃnimajjatīm
 11 athāditeyāḥ saṃstrastā brahmāṇam idam abruvan
     kathaṃ śakyāmahe brahman dānavair upamardanam
 12 svayambhūs tān uvācedaṃ nisṛṣṭo 'tra vidhir mayā
     te vareṇābhisaṃmattā balena ca madena ca
 13 nāvabhotsyanti saṃmūḍhā viṣṇum avyaktadarśanam
     varāharūpiṇaṃ devam adhṛṣyam amarair api
 14 eṣa vegena gatvā hi yatra te dānavādhamāḥ
     antar bhūmigatā ghorā nivasanti sahasraśaḥ
     śamayiṣyati śrutvā te jahṛṣuḥ surasattamāḥ
 15 tato viṣṇur mahātejā vārāhaṃ rūpam āśritaḥ
     antar bhūmiṃ saṃpraviśya jagām aditijān prati
 16 dṛṣṭvā ca sahitāḥ sarve daityāḥ sattvam amānuṣam
     prasahya sahasā sarve saṃtasthuḥ kālamohitāḥ
 17 sarve ca samabhidrutya varāhaṃ jagṛhuḥ samam
     saṃkruddhāś ca varāhaṃ taṃ vyakarṣanta samantataḥ
 18 dānavendrā mahākāyā mahāvīryā balocchritāḥ
     nāśaknuvaṃś ca kiṃ cit te tasya kartuṃ tadā vibho
 19 tato 'gaman vismayaṃ te dānavendrā bhayāt tadā
     saṃśayaṃ gatam ātmānaṃ menire ca sahasraśaḥ
 20 tato devādi devaḥ sa yogātmā yogasārathiḥ
     yogam āsthāya bhagavāṃs tadā bharatasattama
 21 vinanāda mahānādaṃ kṣobhayan daityadānavān
     saṃnāditā yena lokāḥ sarvāś caiva diśo daśa
 22 tena saṃnādaśabdena lokāḥ saṃkṣobham āgaman
     saṃbhrantāś ca diśaḥ sarvā devāḥ śakrapurogamāḥ
 23 nirviceṣṭaṃ jagac cāpi babhūvātibhṛśaṃ tadā
     sthāvaraṃ jaṅgamaṃ caiva tena nādena mohitam
 24 tatas te dānavāḥ sarve tena śabdena bhīsitāḥ
     petur gatāsavaś caiva viṣṇutejo vimohitāḥ
 25 rasātala gatāṃś caiva varāhas tridaśadviṣaḥ
     khuraiḥ saṃdārayām āsa māṃsamedo 'sthi saṃcayam
 26 nādena tena mahatā sanātana iti smṛtaḥ
     padmanābho mahāyogī bhūtācāryaḥ sa bhūtarāj
 27 tato devagaṇāḥ sarve pitāmaham upābruvan
     nādo 'yaṃ kīdṛśo deva nainaṃ vidma vayaṃ vibho
     ko 'sau hi kasya vā nādo yena vihvalitaṃ jagat
 28 etasminn antare viṣṇur vārāhaṃ rūpam āsthitaḥ
     udatiṣṭhan mahādevaḥ stūyamāno maharṣibhiḥ
 29 [pitāmaha]
     nihatya dānava patīn māhā varṣmā mahābalaḥ
     eṣa devo mahāyogī bhūtātmā bhūtabhāvanaḥ
 30 sarvabhūteśvaro yogī yonir ātmā tathātmanaḥ
     sthirī bhavata kṛṣṇo 'yaṃ sarvapāpapranāśanaḥ
 31 kṛtvā karmātisādhv etad aśakyam amitaprabhuḥ
     samāyātaḥ svam ātmānaṃ mahābhāgo mahādyutiḥ
     padmanābho mahāyogī bhūtātmā bhūtabhāvanaḥ
 32 na saṃtāpo na bhīḥ kāryā śoko vā surasattamāḥ
     vidhir eṣa prabhāvaś ca kālaḥ saṃkṣaya kārakaḥ
     lokān dhārayatānena nādo mukto mahātmanā
 33 sa eva hi mahābhāgaḥ sarvalokanamaskṛtaḥ
     acyutaḥ pundarīkākṣaḥ sarvabhūtasamudbhavaḥ

 

SECTION CCII

"Manu said, 'From that eternal and undeteriorating One first sprang Space; from space came Wind; from wind came Light; from light came Water; from water sprang the Universe; and from the universe, all things that occur in it. The bodies of all (earthly) things, (after dissolution), first enter into water, thence to light or heat, thence to the wind, and thence to space. They that seek Emancipation have not to return from space. On the other hand, they attain to Brahma. The refuge of Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor fierce, neither sour nor astringent, neither sweet nor bitter. He is not endued with sound, or scent, or form. He transcends all these and everything, and is without dimensions. 3 The skin perceives touch; the tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms. Men not conversant with Adhyatma succeed not in beholding what is above these. Having withdrawn the tongue from tastes, the nose from scents, the ears from touch, and the eyes from forms, one succeeds in beholding one's own self (as independent of the senses and the mind and, therefore, of attributes). 4 It hath been said that that which is the Cause of the actor, the act, the material with which the act is done, the place and the time of the act, and the inclinations and propensities in respect of happiness and misery, is called the Self (or Soul). That which pervades everything, which does everything (assuming the forms of living creatures), that which exists in
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the universe even as the mantras declare, 1 that which is the cause of all, that which is the highest of the high, and that which is One without a second and does all things, is the Cause. Everything else is effect. It is seen that a person, in consequence of the acts performed by him, obtains results both good and evil, which (though apparently incompatible with each other, still) dwell together in harmony. Indeed, as the good and evil fruits born of their own acts dwell together in the bodies of creatures which are their refuge, even so Knowledge dwells in the body. 2 As a lighted lamp, while burning, discovers other objects before it, even so the five senses which are like lamps set on high trees, find out their respective objects when lighted by Knowledge. 3 As the various ministers of a king, uniting together, give him counsel, even so the five senses that are in the body are all subservient to Knowledge. The latter is superior to all of them. As the flames of fire, the current of the wind, the rays of the sun, and the waters of rivers, go and come repeatedly, even so the bodies of embodied creatures are going and coming repeatedly. 4 As a person by taking up an axe cannot, by cutting open a piece of wood, find either smoke or fire in it, even so one cannot, by cutting open the arms and feet and stomach of a person, see the principle of knowledge, which, of course, has nothing in common with the stomach, the arms and the feet. As again, one beholds both smoke and fire in wood by rubbing it against another piece, so a person of well-directed intelligence and wisdom, by uniting (by means of yoga) the senses and the soul, may view the Supreme Soul which, of course, exists in its own nature. 5 As in the midst of a dream one beholds one's own body lying on the ground as something distinct from one's own self, even so a person, endued with the five senses, the mind, and the understanding, beholds (after death) his own body and then goes from one into another form 6. The Soul is not subject to birth, growth, decay, and destruction. In consequence of the acts of life being endued with effects, the Soul, clothed in body, passes
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from this body (when deprived of animation) into another, unseen by others. 1 No one can behold with the eye the form of the Soul. The Soul cannot, again, form the subject of any one's touch. With those (i.e., the senses), the Soul accomplishes no act. The senses do not approach the Soul. The Soul, however, apprehends them all. As anything, placed in a blazing fire before a spectator, assumes a certain colour in consequence of the light and heat that operates upon it, without taking any other hue or attribute, even so the Soul's form is seen to take its colour from the body. After the same manner, man, casting off one body, enters another, unseen by all. Indeed, casting off his body to the (five) great primal elements, he assumes a form that is similarly made of the same (five) elements. The embodied creature (upon the destruction of his body) enters space, wind, fire, water, and earth in such a way that each particular element in his body mingles with the particular element (out of his body) with whose nature it is consonant. The senses also, which are engaged in diverse occupations and dependent on the five elements (for the exercise of their functions), enter these five elements that call forth their functions. The ear derives its capacity from space; and the sense of scent from the earth. Form, which is the property of the eye, is the consequence of light or fire. Fire or heat has been said to be the dependent cause of water. The tongue which has for its property taste becomes merged into water. The skin which has touch for its property becomes lost in the wind whose nature it partakes. The fivefold attributes, (viz., sound, etc.) dwell in the (five) great creatures (viz., the five primal elements). Those fivefold objects of the senses (viz., space, etc.) dwell in the (five) senses. All these again (viz., the fivefold attributes, the fivefold elements, and the five senses) follow the lead of the mind. The mind follows the lead of the Understanding, and the Understanding follows the lead of That which exists in its true and undefiled nature (viz., the Supreme Soul). 2 The doer in his new body receives all the good and bad acts done by him as also all acts done by him in his past existence. All these acts done in this life and the next ones to come follow the mind even as aquatic animals pass along a genial current. As a quickly-moving and restless thing becomes an object of sight, as a minute object appears to be possessed of large dimensions (when seen through spectacles), as a mirror shows a person his own face (which cannot otherwise be seen), even so the Soul (though subtile and invisible) become an object of the Understanding's apprehension.'" 3

Footnotes

69:3 Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.
69:4 i.e., one sees one's own soul.
70:1 i.e., which, though one, divides itself into a thousand form like the image of the moon in a quantity of agitated water.
70:2 The analogy consists in this: good and evil fruits, though incompatible, dwell together; similarly, knowledge, though not material, resides in the material body. Of course, knowledge is used here in the sense of the mind or the understanding.
70:3 It is difficult to understand why the idea of lamps set on trees is introduced here.
70:4 The analogy is thus explained. Fire, when fed, bursts into flames. When not fed, it dies out, but is not destroyed, for with new fuel the flames may be brought back. The current of the wind ceases, but does not suffer extinction; for if it did, there would be no current again. The same is the case with the rays of the Sun. They die in the night, to reappear in the morning. The rivers are dried up in summer and refilled during the rains. The body, once dissolved, appears in another form. It will be seen that the weakness of the reasoning is due only to incorrect notions about the objects referred to.
70:5 Exists in its own nature, i.e., unaffected by attributes and qualities and accidents.
70:6 Some of the Bengal texts read sumahan and subuddhih in the second line. Of course, this is incorrect. The true reading is samanah and sabuddhih, meaning 'with mind and with understanding.' In the Bombay edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites the correct readings.
71:1 The Burdwan translator misunderstands the word Linga as used in both 14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15. The commentator rightly explains that Linga has no reference to Linga-sarira or the invisible body composed of the tanmatra of the primal elements, but simply means the gross body. In 14, he says, Lingat sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena. Adristhah means alakshitah. A little care would have removed such blunders.
71:2 The commentator cites the Gita which furnishes a parallel passage, viz., Indriyani paranyahurindriyebhyah param manah, etc.
71:3 This verse seems to show that the Rishis had knowledge of spectacles, and probably also, of microscopes. The instrument that shewed minute objects must have been well known, otherwise some mention would have been made of it by name. The commentator calls it upanetra.

 

 

 

Book 12
Chapter 203

 

 

 

1 [y]
      yogaṃ me paramaṃ tāta mokṣasya vada bhārata
      tam ahaṃ tattvato jñātum icchāmi vadatāṃ vara
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      saṃvadaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha
  3 kaś cid brāhmaṇam āsīnam ācāryam ṛṣisattamam
      śiṣyaḥ paramamedhāvī śreyo 'rthī susamāhitaḥ
      caraṇāv upasaṃgṛhya sthitaḥ prāñjalir abravīt
  4 upāsanāt prasanno 'si yadi vai bhagavan mama
      saṃśayo me mahān kaś cit tan me vyākhyātum arhasi
  5 kutaś cāhaṃ kutaś ca tvaṃ tat samyag brūhi yat param
      kathaṃ ca sarvabhūteṣu sameṣu dvijasattama
      samyagvṛttā nivartante viparītāḥ kṣayodayāḥ
  6 vedeṣu cāpi yad vākyaṃ laukimaṃ vyāpakaṃ ca yat
      etad vidvan yathātattvaṃ sarvaṃ vyākhyātum arhasi
  7 [guru]
      śṛṇu śiṣyamahāprājña brahma guhyam idaṃ param
      adhyātmaṃ sarvabhūtānām āgamānāṃ ca yad vasu
  8 vāsudevaḥ sarvam idaṃ viśvasya brahmaṇo mukham
      satyaṃ dānam atho yajñas titikṣā dama ārjavam
  9 puruṣaṃ sanātanaṃ viṣṇuṃ yat tad vedavido viduḥ
      sarga pralaya kartāram avyaktaṃ brahma śāśvatam
      tad idaṃ brahma vārṣṇeyam itihāsaṃ śṛṇuṣva me
  10 brāhmaṇo brāhmaṇaiḥ śrāvyo rājanyaḥ kṣatriyais tathā
     māhātmyaṃ devadevasya viṣṇor amitatejasaḥ
     arhas tvam asi kalyāna vārṣṇeyaṃ śṛṇu yat param
 11 kālacakram anādy antaṃ bhāvābhāva svalakṣaṇam
     trailokyaṃ sarvabhūteṣu cakravat parivartate
 12 yat tad akṣaram avyaktam amṛtaṃ brahma śāśvatam
     vadanti puruṣavyāghraṃ keśavaṃ puruṣarṣabham
 13 pitṝn devān ṛṣīṃś caiva tathā vai yakṣadānavān
     nāgāsuramanuṣyāṃś ca sṛjate paramo 'vyayaḥ
 14 tathaiva veda śāstrāṇi lokadharmāṃś ca śāśvatān
     pralaye prakṛtiṃ prāpya yugādau sṛjate prabhuḥ
 15 yathartuṣv ṛtuliṅgāni nānārūpāṇi paryaye
     dṛśyante tāni tāny eva tathā brahmāha rātriṣu
 16 atha yad yad yadā bhāvi kālayogād yugādiṣu
     tat tad utpadyate jñānaṃ lokayātrā vidhānajam
 17 yugānte 'ntarhitān vedān setihāsān maharṣayaḥ
     lebhire tapasā pūrvam anujñātāḥ svayambhuvā
 18 vedavid veda bhagavān vedāṅgāni bṛhaspatiḥ
     bhārgavo nītiśāstraṃ ca jagāda jagato hitam
 19 gāndharvaṃ nārado vedaṃ bharadvājo dhanur graham
     devarṣicaritaṃ gārgyaḥ kṛṣṇātreyaś cikitsitam
 20 nyāyatantrāṇy anekāni tais tair uktāni vādibhiḥ
     hetvāgama sadācārair yad uktaṃ tad upāsyate
 21 anādyaṃ yat paraṃ brahma na devā narṣayo viduḥ
     ekas tad veda bhagavān dhātā nārāyaṇaḥ prabhuḥ
 22 nārāyaṇād ṛṣigaṇās tathā mukhyāḥ surāsurāḥ
     rājarṣayaḥ purāṇāś ca paramaṃ duḥkhabheṣajam
 23 puruṣādhiṣṭhitaṃ bhāvaṃ prakṛtiḥ sūyate tadā
     hetuyuktam ataḥ sarvaṃ jagat saṃparivartate
 24 dīpād anye yathā dīpāḥ pravartante sahasraśaḥ
     prakṛtiḥ sṛjate tadvad ānantyān nāpacīyate
 25 avyaktakarmajā buddhir ahaṃkāraṃ prasūyate
     ākāśaṃ cāpy ahaṃkārād vāyur ākāśasaṃbhavaḥ
 26 vāyos tejas tataś cāpas tv adbhyo hi vasudhodgatā
     mūlaprakṛtayo 'stau tā jagad etāsv avasthitam
 27 jñānendriyāṇy ataḥ pañca pañca karmendriyāṇy api
     viṣayāḥ pañca caikaṃ ca vikāre sodaśaṃ manaḥ
 28 śrotraṃ tvak cakṣuṣī jihvā ghrāṇaṃ pañcendriyāṇy api
     padau pāyur upasthaś ca hastau vāk karmaṇām api
 29 śabdaḥ sparśo 'tha rūpaṃ ca raso gandhas tathaiva ca
     vijñeyaṃ vyāpakaṃ cittaṃ teṣu sarvagataṃ manaḥ
 30 rasajñāne tu jihveyaṃ vyāhṛte vāk tathaiva ca
     indriyair vividhair yuktaṃ sarvaṃ vyastaṃ manas tathā
 31 vidyāt tu sodaśaitāni daivatāni vibhāgaśaḥ
     deheṣu jñānakartāram upāsīnam upāsate
 32 tadvat somaguṇā jihvā gandhas tu pṛthivī guṇaḥ
     śrotraṃ śabdaguṇaṃ caiva cakṣur agner guṇas tathā
     sparśaṃ vāyuguṇaṃ vidyāt sarvabhūteṣu sarvadā
 33 manaḥ sattvaguṇaṃ prāhuḥ sattvam avyaktajaṃ tathā
     sarvabhūtātmabhūtasthaṃ tasmād budhyeta buddhimān
 34 ete bhāvā jagat sarvaṃ vahanti sacarācaram
     śritā virajasaṃ devaṃ yam āhuḥ paramaṃ padam
 35 navadvāraṃ puraṃ puṇyam etair bhāvaiḥ samanvitam
     vyāpya śete mahān ātmā tasmāt puruṣa ucyate
 36 ajaraḥ so 'maraś caiva vyaktāvyaktopadeśavān
     vyāpakaḥ saguṇaḥ sūkṣmaḥ sarvabhūtaguṇāśrayaḥ
 37 yathā dīpaḥ prakāśātmā hrasvo vā yadi vā mahān
     jñānātmānaṃ tathā vidyāt puruṣaṃ sarvajantuṣu
 38 so 'tra vedayate vedyaṃ sa śṛṇoti sa paśyati
     kāraṇaṃ tasya deho 'yaṃ sa kartā sarvakarmaṇām
 39 agnir dāru gato yadvad bhinne dārau na dṛśyate
     tathaivātmā śarīrastho yogenaivātra dṛśyate
 40 nadīṣv āpo yathā yuktā yathā sūrye marīcayaḥ
     saṃtanvānā yathā yānti tathā dehāḥ śarīriṇām
 41 svapnayoge yathaivātmā pañcendriya samāgataḥ
     deham utsṛjya vai yāti tathaivātropalabhyate
 42 karmaṇā vyāpyate pūrvaṃ karmaṇā copapadyate
     karmaṇā nīyate 'nyatra svakṛtena balīyasā
 43 sa tu dehād yathā dehaṃ tyaktvānyaṃ pratipadyate
     tathā taṃ saṃpravakṣyāmi bhūtagrāmaṃ svakarmajam

SECTION CCIII

"Manu said, 'The mind united with the senses, recollects after a long time the impressions of the objects received in the past. When the senses are all suspended (in respect of their functions), 1 the Supreme (the Soul), in the form of the Understanding, exists in its own true nature. When the Soul (at such a time) does not in the least regard all those objects of the senses in respect of their simultaneity or the reverse in point of time but mustering them from all directions holds them before it together, it necessarily happens that he wanders among all things that are incongruous. He is, therefore, the (silent) Witness. Hence the Soul encased in body is something having a distinct and independent existence. 2 There is Rajas, there is Tamas, and there is Sattwa, the third. There are again three states of the understanding, viz., waking, dreaming, and sound sleep. The Soul has knowledge of the pleasures and pains, which are all contradictory, of those states, and which partake of the nature of the threefold attributes first mentioned. 3 The Soul enters the senses like the wind entering the fire in a piece of wood. 4 One cannot behold the form of the Soul by one's eye, nor can the sense of touch, amongst the senses, apprehend it. The Soul is not, again, an object of apprehension by the ear. It may, however, be seen by the aid of the Srutis and the instructions of the wise. As regards the senses, that particular sense which apprehends it loses upon such apprehension its existence as a sense. 5 The senses cannot themselves apprehend their respective forms by themselves. The Soul is omniscient (inasmuch as it apprehends both the knower and the known). It beholds all things. Being omniscient, it is the Soul that beholds the senses (without, as already said, the senses being able to apprehend it). Nobody has seen the other side of the Himavat mountains, nor the reverse of the moon's disc. Yet it cannot be said that these do not
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exist. Similarly, though never apprehended by the senses, yet nobody can say that the Soul, which dwells in all creatures, which is subtile, and which has knowledge for its essence, does not exist. People see the world reflected on the moon's disc in the form of spots. Though seeing, they do not know that it is the world that is so reflected there. Even such is the knowledge of the Soul. That knowledge must come of itself. The Soul depends upon the Soul itself. Men of wisdom, reflecting on the formlessness of visible objects before birth and after destruction, behold by the aid of intelligence, the formlessness of objects that have apparent forms, So also although the Sun's motion cannot be seen, yet persons, by watching its rising and setting, conclude that the sun has motion. 1 Similarly, those who are endued with wisdom and learning behold the Soul by the aid of the lamp of intelligence, though it is at a great distance from them, and seek to merge the fivefold elements, which are near, into Brahma. 2 Verily, an object cannot be accomplished without the application of means. Fishermen catch fish by means of nets made of strings. Animals are captured by employing animals as are the means. Birds are caught by employing birds as the means. Elephants are taken by employing elephants. In this way, the Soul may be apprehended by the principle of knowledge. We have heard that only a snake can see a snake's legs. After the same manner one beholds, through Knowledge, the Soul encased in subtile form and dwelling within the gross body. People cannot, through their senses, know the senses. Similarly, mere Intelligence at its highest cannot behold the Soul which is supreme. The moon, on the fifteenth day of the dark fortnight, cannot be seen in consequence of its form being hid. It cannot be said, however, that destruction overtakes it, Even such is the case with the Soul dwelling in the body. On the fifteenth day of the dark fortnight, the gross body of the moon becomes invisible. After the same manner, the Soul, when liberated from the body, cannot be apprehended. As the moon, gaining another point in the firmament begins to shine once more, similarly, the Soul obtaining a new body, begins to manifest itself once more. The birth, growth and disappearance of the moon can all be directly apprehended by the eye. These phenomena, however, appertain to the gross form of that luminary. The like are not the attributes of the Soul. The moon, when it shows itself after its disappearance on the fifteenth day of the dark fortnight, is regarded as the same luminary that had become invisible. After the same manner, notwithstanding the changes
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represented by birth, growth and age, a person is regarded as the same individual without any doubt of his identity. It cannot be distinctly seen how Rahu approaches and leaves the moon. After the same manner, the Soul cannot be seen how it leaves one body and enters another. 1 Rahu becomes visible only when it exists with the sun or the moon. Similarly, the Soul becomes an object of apprehension only when it exists with the body. When liberated from the sun or the moon, Rahu can no longer be seen. Similarly, the Soul, liberated from the body, can no longer be seen. Then again, as the moon, even when it disappears on the fifteenth day of the dark fortnight, is not deserted by the constellations and the stars, the Soul also, even though separated from the body, is not deserted by the fruits of the acts it has achieved in that body.'"

Footnotes

72:1 By death on sleep.
72:2 Yugapat means simultaneous: atulyakalam means differing in point of time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the body.
72:3 The object of this is to show that the Soul has only knowledge of the pleasures and pains arising in consequence of Sattwa and Rajas and Tamas and in connection with the three states of the understanding due to the same three attributes. The Soul, however, though knowing them, does not enjoy or suffer them. He is only the silent and inactive Witness of everything.
72:4 The object of the simile is to show that as wind is a separate entity although existing with the fire in a piece of wood, so the Soul, though existing with the senses is distinct from them.
72:5 The Bengal texts read indriyanam which I adopt. The Bombay edition reads indriyendriyam, meaning the sense of the senses, in the same way as the Srutis declare that is the Prana of Prana, the eye of the eye, the ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by the ear,' i.e., as rendered above, 'apprehended through the aid of the Srutis.'
73:1 The commentator uses the illustration of a tree. Before birth the tree was not; and after destruction, it is not; only in the interim, it is. Its formlessness or nothingness is manifest from these two states, for it has been said that which did not exist in the past and will not exist in the future cannot be regarded as existing in the present. Tadgatah is explained by the commentator as udayastamanagatah or taddarsinah.
73:2 Both the vernacular translators render the second line incorrectly. The first line is elliptical, and would be complete by supplying asannam pasyanti. The paraphrase of the second line is Pratyayannam Jneyam Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator as prapancham. Jnanabhisamhitam means that which is known by the name of Knowledge, i.e., Brahma, which has many similar names some of which the commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam (infinite), Vijnanam (true knowledge), Anandam (joy or happiness).
74:1 Tamas is another name for Rahu. The first line, therefore, refers to the manner in which an eclipse occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

 

 

 

Book 12
Chapter 204

1 [guru]
      caturvidhāni bhūtāni sthāvarāṇi carāṇi ca
      avyaktaprabhavāny āhur avyaktanidhanāni ca
      avyaktanidhanaṃ vidyād avyaktātmātmakaṃ manaḥ
  2 yathāśvattha kanīkāyām antarbhūto mahādrumaḥ
      niṣpanno dṛśyate vyaktam avyaktāt saṃbhavas tathā
  3 abhidravaty ayaḥ kānta mayo niścetanāv ubhau
      svabhāvahetujā bhāvā yadvad anyad apīdṛśam
  4 tadvad avyaktajā bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ
      acetanāś cetayituḥ kāraṇād abhisaṃhitāḥ
  5 na bhūḥ khaṃ dyaur na bhūtāni narṣayo na surāsurāḥ
      nānyad āsīd ṛte jīvam āsedur na tu saṃhitam
  6 sarvanītyā sarvagataṃ maho hetusalakṣaṇam
      ajñānakarma nirdiṣṭam etat kāraṇalakṣaṇam
  7 tat kāraṇair hi saṃyuktaṃ kāryasaṃgraha kārakam
      yenaitad vartate cakram anādi nidhanaṃ mahat
  8 avyaktanābhaṃ vyaktāraṃ vikāra parimandalam
      kṣetrajñādhiṣṭhitaṃ cakraṃ snigdhākṣaṃ vartate dhruvam
  9 snigdhatvāt tilavat sarvaṃ cakre 'smin pīḍyate jagat
      tilapīḍair ivākramya bhogair ajñānasaṃbhavaiḥ
  10 karma tat kurute tarṣād ahaṃkāraparigraham
     kāryakāraṇa saṃyoge sa hetur upapāditaḥ
 11 nātyeti kāraṇaṃ kāryaṃ na kāryaṃ kāraṇaṃ tathā
     kāryāṇāṃ tūpakaraṇe kālo bhavati hetumān
 12 hetuyuktāḥ prakṛtayo vikārāś ca parasparam
     anyonyam abhivartante puruṣādhiṣṭhitāḥ sadā
 13 sarajas tāmasair bhāvaiś cyuto hetubalānvitaḥ
     kṣetrajñam evānuyāti pāṃsur vāterito yathā
     na ca taiḥ spṛśyate bhāvo na te tena mahātmanā
 14 sarajasko 'rajaskaś ca sa vai vāyur yathā bhavet
     tathaitad antaraṃ vidyāt kṣetrakṣetrajñayor budhaḥ
     abhyāsāt sa tathāyukto na gacchet prakṛtiṃ punaḥ
 15 saṃdeham etam utpannam achinad bhagavān ṛṣiḥ
     tathā vārtāṃ samīkṣeta kṛtalakṣaṇasaṃmitām
 16 bījāny agnyupadagdhāni na rohanti yathā punaḥ
     jñānadagdhais tathā kleśair nātmā saṃbadhyate punaḥ

 

 

SECTION CCIV

"Manu said, 'As in a dream this manifest (body) lies (inactive) and the enlivening spirit in its subtile form, detaching itself from the former, walks forth after the same manner, in the state called deep slumber (or death), the subtile form with all the senses becomes inactive and the Understanding, detached from it remains awake. The same is the case with Existence and Non-Existence. 2 As when quantity of water is clear, images reflected in it can be
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seen by the eye, after the same manner, if the senses be unperturbed, the Soul is capable of being viewed by the understanding. If, however, the quantity of water gets stirred, the person standing by it can no longer see those images. Similarly, if the senses become perturbed, the Soul can no longer be seen by the understanding. Ignorance begets Delusion. Delusion affects the mind. When the mind becomes vitiated, the five senses which have the mind for their refuge become vitiated also. Surcharged with Ignorance, and sunk in the mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul (thus circumstanced), undetached from its good and evil acts, returns repeatedly unto the objects of the world, in consequence of sin one's thirst is never slaked. One's thirst is slaked only when one's sin is destroyed. In consequence of attachment to worldly objects, which has a tendency to perpetuate itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme. 1 From the destruction of all sinful deeds, knowledge arises in men. Upon the appearance of Knowledge, one beholds one's Soul in one's understanding even as one sees one's own reflection in a polished mirror. One obtains misery in consequence of one's senses being unrestrained. One obtains happiness in consequence of one's senses being restrained. Therefore, one should restrain one's mind by self-effort from objects apprehended by the senses. 2 Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme or Great. From the Unmanifest hath sprung the Soul; from the Soul hath sprung the Understanding; from the Understanding hath sprung the Mind. When the Mind becomes associated with the senses, then it apprehends sound and the other objects of the senses. He who casts off those objects, as also all that are manifest, he who liberates himself from all things that arise from primordial matter, being so freed, enjoys immortality. 3 The Sun rising diffuses his rays. When he sets, he withdraws unto himself those very rays that were diffused by him. After the same manner, the Soul, entering the body, obtains the fivefold objects of the senses by diffusing over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays unto himself. 4 Repeatedly led along the path that is created by acts, he obtains the fruits of his acts in consequence of his having followed the practice of acts. 5 Desire for the objects of the senses keeps away from a person who does not indulge in such desire. The very principle of desire, however, leaves him who has
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beheld his soul, which, of course, is entirely free from desire. 1 When the Understanding, freed from attachment to the objects of the senses, becomes fixed in the mind, then does one succeed in attaining to Brahma, for it is there that the mind with the understanding withdrawn into it can possibly be extinguished. Brahma is not an object of touch, or of hearing, or of taste, or of sight, or of smell, or of any deductive inference from the Known. Only the Understanding (when withdrawn from everything else) can attain to it. All objects that the mind apprehends through 'the senses are capable of being withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme. 2 The senses cannot contribute to the success of the mind. The mind cannot apprehend the Understanding. The Understanding cannot apprehend the manifested Soul. The Soul, however, which is subtile, beholds those all.'"

Footnotes

74:2 This is a very difficult verse and the distinction involved in it are difficult to catch. Of course, I follow the commentator in rendering it. What is said here is that in a dream, Vyakta (manifest body) lies inactive, while the Chetanam (the subtile form) walks forth. In the state called Sushupti (deep slumber which is like death) the indriyasamyuktam (the subtile form) is abandoned, and Jnanam (the Understanding), detached from the former, remains. After this manner, abhava (non-existence, i.e., Emancipation) results from destruction of bhavah or existence as subject to its known conditions of dependence on time, manner of apprehension, etc., for Emancipation is absorption into the Supreme Soul which is independent of all the said conditions. The commentator explains that these observations become necessary to show that Emancipation is possible. In the previous section the speaker drew repeated illustrations for showing that the soul, to be manifest, depended on the body. The hearer is, therefore, cautioned against the impression that the soul's dependence on the body is of such an indissoluble kind that it is incapable of detachment from the body, which of course, is necessary for Emancipation or absorption into the Supreme Soul.
75:1 Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a reference to the principal attribute connected by it.
75:2 Indriaih rupyante or nirupyante, hence Indriyarupani.
75:3 The objects to be abandoned are those which the senses apprehend and those which belong to primordial matter. Those last, as distinguished from the former, are, of course, all the linga or subtile forms or existents which are made up of the tanmatras of the grosser elements.
75:4 Or, regains his real nature.
75:5 I adopt the Bombay reading aptavan instead of the Bengal reading atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or practice in which there is pravritti and not nivritti or abstention.
76:1 The sense is this: by abstaining from the objects of the senses one may conquer one's desire for them. But one does not succeed by that method alone in totally freeing oneself from the very principle of desire. It is not till one succeeds in beholding one's soul that one's principle of desire itself becomes suppressed.
76:2 The separate existence of an objective world is denied in the first clause here. All objects of the senses are said here to have only a subjective existence; hence the possibility of their being withdrawn into the mind. The latest definition of matter, in European philosophy, is that it is a permanent possibility of sensations.

 

 

 

Book 12
Chapter 205

 

 

 

 

1 [guru]
      pravṛtti lakṣaṇo dharmo yathāyam upapadyate
      teṣāṃ vijñānaniṣṭhānām anyat tattvaṃ na rocate
  2 durlabhā veda vidvāṃso vedokteṣu vyavasthitāḥ
      prayojanam atas tv atra mārgam icchanti saṃstutam
  3 sadbhir ācaritatvāt tu vṛttam etad agarhitam
      iyaṃ sā buddhir anyeyaṃ yayā yāti parāṃ gatim
  4 śarīravān upādatte mohāt sarvaparigrahān
      kāmakrodhādibhir bhāvair yukto rājasa tāmasaiḥ
  5 nāśuddham ācaret tasmād abhīpsan dehayāpanam
      karmaṇo vivaraṃ kurvan na kokān āpnuyāc chubhān
  6 lohayuktaṃ yathā hemavipakvaṃ na virājate
      tathāpakva kasāyākhyaṃ vijñānaṃ na prakāśate
  7 yaś cādharmaṃ caren mohāt kāmalobhāv anu plavan
      dharmyaṃ panthānam ākramya sānubandho vinaśyati
  8 śandādīn viṣayāṃs tasmād asaṃrāgād anuplavet
      krodhaharṣau viṣādaś ca jāyante hi parasparam
  9 pañca bhūtātmake dehe sattvarājasa tāmase
      kam abhiṣṭuvate cāyaṃ kaṃ vā krośati kiṃ vadet
  10 sparśarūparasādyeṣu saṅgaṃ gacchanti bāliśāḥ
     nāvagacchanty avijñānād ātmajaṃ pārthivaṃ guṇam
 11 mṛn mayaṃ śaraṇaṃ yadvan mṛdaiva parilipyate
     pārthivo 'yaṃ tathā deho mṛd vikārair vilipyate
 12 madhu tailaṃ payaḥ sarpir māṃsāni lavanaṃ gudaḥ
     dhānyāni phalamūlāni mṛd vikārāḥ sahāmbhasā
 13 yadvat kāntāram ātiṣṭhan nautsukyaṃ samanuvrajet
     śramād āhāram ādadyād asvādv api hi yāpanam
 14 tadvat saṃsārakāntāram ātiṣṭhañ śramatatparaḥ
     yātrārtham adyād āhāraṃ vyādhito bheṣajaṃ yathā
 15 satyaśaucārjava tyāgair yaśasā vikrameṇa ca
     kṣāntyā dhṛtyā ca buddhyā ca manasā tapasaiva ca
 16 bhāvān sarvān yathāvṛttān saṃvaseta yathākramam
     śāntim icchann adīnātmā saṃyacched indriyāṇi ca
 17 sattvena rajasā caiva tamasā caiva mohitāḥ
     cakravat parivartante hy ajñānāj jantavo bhṛśam
 18 tasmāt samyak parīkṣeta doṣān ajñānasaṃbhavān
     ajñānaprabhavaṃ nityam ahaṃkāraṃ parityajet
 19 mahābhūtānīndriyāṇi guṇāḥ sattvaṃ rajas tamaḥ
     tailokyaṃ seśvaraṃ sarvam ahaṃkāre pratiṣṭhitam
 20 yatheha niyataṃ kālo darśayaty ārtavān guṇān
     tadvad bhūteṣv ahaṃkāraṃ vidyād bhūtapravartakam
 21 saṃmohakaṃ tamo vidyāt kṛṣṇam ajñānasaṃbhavam
     prītiduḥkhanibaddhāṃś ca samastāṃs trīn atho guṇān
     sattvasya rajasaś caiva tamasaś ca nibodha tān
 22 pramoho harṣajaḥ prītir asaṃdeho dhṛtiḥ smṛtiḥ
     etān sattvaguṇān vidyād imān rajasa tāmasān
 23 kāmakrodhau pramādaś ca lobhamohau bhayaṃ klamaḥ
     viṣāda śokāv aratir mānadarpāv anāryatā
 24 doṣāṇām evamādīnāṃ parīkṣya gurulāghavam
     vimṛśed ātmasaṃsthānām ekaikam anusaṃtatam
 25 [ṣisya]
     ke doṣā manasā tyaktāḥ ke buddhyā śithilī kṛtāḥ
     ke punaḥ punar āyānti ke mohād aphalā iva
 26 keṣāṃ balābalaṃ buddhyā hetubhir vimṛśed budhaḥ
     etat sarvaṃ samācakṣva yathā vidyām ahaṃ prabho
 27 [guru]
     doṣair mūlād avacchinnair viśuddhātmā vimucyate
     vināśayati saṃbhūtam ayasmayamayo yathā
     tathā kṛtātmā sahajair doṣair naśyati rājasaiḥ
 28 rājasaṃ tāmasaṃ caiva śuddhātmākarma saṃbhavam
     tat sarvaṃ dehināṃ bījaṃ sarvam ātmavataḥ samam
 29 tasmād ātmavatā varjyaṃ rajaś ca tama eva ca
     rajas tamo bhyāṃ nirmuktaṃ sattvaṃ nirmalatām iyāt
 30 atha vā mantravad brūyur māṃsādānāṃ yajuṣ kṛtam
     hetuḥ sa evānādāne śuddhadharmānupālane
 31 rajasā dharmayuktāni kāryāṇy api samāpnuyāt
     arthayuktāni cātyarthaṃ kāmān sarvāṃś ca sevate
 32 tamasā lobhayuktāni krodhajāni ca sevate
     hiṃsāvihārābhiratas tandrī nidrā samanvitaḥ
 33 sattvasthaḥ sāttvikān bhāvāñ śuddhān paśyati saṃśritaḥ
     sa dehī vimalaḥ śrīmāñ śuddho vidyā samanvitaḥ

 

SECTION CCV

"Manu said, 'Upon the appearance of the physical and mental sorrow, one does not become able to practise yoga. It is advisable, therefore, for one not to brood over such sorrow. The remedy for sorrow is abstention from brooding over it. When sorrow is brooded over, it comes aggressively and increases in violence. One should relieve mental sorrow by wisdom, while physical sorrow should be cured by medicaments. Wisdom teaches this. One should not, while under sorrow, behave like a child. The man of wisdom should never cherish a desire for youth, beauty, length of life, accumulation of wealth, health, and the companionship of those that are dear, all of which are transitory. One should not grieve singly for a sorrow that affects a whole community. Without grieving, one should, if one sees an opportunity, seek to apply a remedy. Without doubt, the measure of sorrow is much greater than that of happiness in life. To one who is content with the objects of the senses, death that is disagreeable comes in consequence of his stupefaction. That man who avoids both sorrow and happiness succeeds verily in attaining to Brahma. Such persons, who are possessed of wisdom, have never to grieve. 3
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[paragraph continues] Worldly possessions bring about sorrow. In protecting them thou canst not have any happiness. They are again earned with misery. One should not therefore, regard their loss. 1 Pure Knowledge (or Brahma) is regarded (by ignorance) as existing in the diverse forms that are objects of Knowledge. Know that mind is only an attribute of Knowledge. When the mind becomes united with the faculties of knowledge, then the Understanding (which bodies forth the forms of things) sets in. 2 When the Understanding, freed from the attributes of action, becomes directed towards the mind (after being withdrawn from outward objects), then does it succeed in knowing Brahma by meditation or Yoga ending in complete absorption (samadhi)? The Understanding flowing from Ignorance, and possessed of the senses and attributes, runs towards external objects, like a river issuing from a mountain summit and flowing towards other regions. When the Understanding, withdrawn into the mind, succeeds in absorbing itself into contemplation that is free from attributes, it attains to a knowledge of Brahma like the touch of gold on a touchstone. The mind is the apprehender of the objects of the senses. It must first be extinguished (before Brahma can be attained). Dependent upon the attributes of objects that are before it, the mind can never show that which is without attributes. Shutting up all the doors constituted by the senses, the Understanding should be withdrawn into the mind. In this state, when absorbed in contemplation, it attains to the knowledge of Brahma. As the fivefold great creatures (in their gross form) upon the destruction of the attributes by which they are known, become withdrawn (into their subtile form called Tanmatra), after the same manner the Understanding may dwell in the mind alone, with the senses all withdrawn from their objects. When the Understanding, though possessed of the attribute of certainty, dwells in the mind, busied with the internal, even then it is nothing but the mind (without being anything superior to it). When the mind or consciousness, which attains to excellence through contemplation, succeeds in identifying attributes with what are considered as their possessors, then can it cast off all attributes and attain to Brahma which is without attributes. 3 There is no indication that is fit enough for yielding a knowledge of what is Unmanifest (Brahma). That which cannot form the subject of language, cannot be acquired by any one. With cleansed soul, one should seek to approach the Supreme Brahma, through the aid afforded by penances, by inferences, by self-restraint, by the practices and observances as laid down for one's own order, and by the Vedas. Persons of clear vision (besides seeing the Supreme
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within themselves), seek him in even external forms by freeing themselves from attributes. The Supreme, which is called by the name of Jneya (i.e., that which should be known), in consequence of the absence of all attributes or of its own nature, can never be apprehended by argument. When the Understanding becomes freed from attributes, then only it can attain to Brahma. When unemancipated from attributes, it falls back from the Supreme. Indeed, such is the nature of the understanding that it rushes towards attributes and moves among them like fire among fuel. As in the state called Sushupti (deep and dreamless slumber) the five senses exist freed from their respective functions, after the same manner the Supreme Brahma exists high above Prakriti, freed from all its attributes. Embodied creatures thus betake themselves to action in consequence of attributes. When they abstain therefrom, they attain to Emancipation. Some again (by action) go to heaven. The living creature, primordial nature, the understanding, the objects of the senses, the senses, consciousness, conviction of personal identity, are called creatures (for they are subjected to destruction). The original creation of all these flowed from the Supreme. Their second or succeeding creation is due to the action of couples or pairs (of opposite sexes) and is confined to all things save the primal five, and is restrained by laws in consequence of which the same species produce the same species. From righteousness (living) creatures obtain a high end, and from sinfulness they earn an end that is low. He who is unemancipated from attachments, encounters rebirth; while he who is emancipated therefrom, attains to Knowledge (or Brahma).'"

 

 

Book 12
Chapter 206

 

 

 

 1 [guru]
      rajasā sādhyate mohas tamasā ca nararṣabha
      krodhalobhau bhayaṃ darpa eteṣāṃ sādhanāc chuciḥ
  2 paramaṃ paramātmānaṃ devam akṣayam avyayam
      viṣṇum avyaktasaṃsthānaṃ viśante deva sattamam
  3 tasya māyā vidagdhāṅgā jñānabhraṣṭā nirāśiṣaḥ
      mānavā jñānasaṃmohāt tataḥ kāmaṃ prayānti vai
  4 kāmāt krodham avāpyātha lobhamohau ca mānavāḥ
      mānadarpād ahaṃkāram ahaṃkārāt tataḥ kriyāḥ
  5 kriyābhiḥ snehasaṃbandhaḥ snehāc chokam anantaram
      sukhaduḥkhasamārambhāj janmājanma kṛtakṣaṇāḥ
  6 janmato garbhavāsaṃ tu śukraśonita saṃbhavam
      purīsa mūtra vikleda śonita prabhavāvilam
  7 tṛṣṇābhibhūtas tair baddhas tān evābhipariplavan
      saṃsāratantra vāhinyas tatra budhyeta yoṣitaḥ
  8 prakṛtyā kṣetrabhūtās tā narāḥ kṣetrajñalakṣaṇāḥ
      tasmād etā viśeṣeṇa naro 'tīyur vipaścitaḥ
  9 kṛtyā hy etā ghorarūpā mohayanty avicakṣaṇān
      rajasy antarhitā mūrtir indriyāṇāṃ sanātanī
  10 tasmāt tarṣātmakād rājād bījāj jāyanti jantavaḥ
     svadehajān asva saṃjñān yadvad aṅgāt kṛmīṃs tyajet
     svasaṃjñān asvajāṃs tadvat suta saṃjñān kṛmīṃs tyajet
 11 śukrato rajataś caiva snehāj jāyanti jantavaḥ
     svabhāvāt karmayogād vā tān upekṣeta buddhimān
 12 rajas tamasi paryastaṃ sattvaṃ tamasi saṃsthitam
     jñānādhiṣṭhānam ajñānaṃ buddhyahaṃkāralakṣaṇam
 13 tad bījaṃ dehinām āhus tad bījaṃ jīva saṃjñitam
     karmaṇā kālayuktena saṃsāraparivartakam
 14 ramaty ayaṃ yathā svapne manasā dehavān iva
     karma garbhair guṇair dehī garbhe tad upapadyate
 15 karmaṇā bījabhūtena codyate yad yad indriyam
     jāyate tad ahaṃkārād rāgayuktena cetasā
 16 śabdarāgāc chrotram asya jāyate bhāvitātmanaḥ
     rūparāgāt tathā cakṣur ghrāṇaṃ gandhacikīrṣayā
 17 sparśanebhyas tathā vāyuḥ prāṇāpāna vyapāśrayaḥ
     vyānodānau samānaś ca pañcadhā dehayāpanā
 18 saṃjātair jāyate gātaiḥ karmajair brahmaṇā vṛtaḥ
     duḥkhādy antair duḥkhamadhyair naraḥ śārīra mānasaiḥ
 19 duḥkhaṃ vidyād upādānād abhimānāc ca vardhate
     tyāgāt tebhyo nirodhaḥ syān nirodhajño vimucyate
 20 indriyāṇāṃ rajasy eva prabhava pralayāv ubhau
     parīkṣya saṃcared vidvān yathāvac chāstra cakṣuṣā
 21 jñānendriyāṇīndriyārthān nopasarpanty atarṣulam
     jñātaiś ca kāraṇair dehī na dehaṃ punar arhati

 

SECTION CCVI

"Manu said, 'When the fivefold attributes are united with the five senses and the mind, then is Brahma seen by the individual like a thread passing through a gem. As a thread, again, may lie within gold or pearl or a coral or any object made of earth, even so one's soul, in consequence of one's own acts, may live within a cow, a horse, a man, an elephant, or any other animal, or within a worm or an insect. The good deeds an individual performs in a particular body produce rewards that the individual enjoys in that particular body. A soil, apparently drenched with one particular kind of liquid, supplies to each different kind of herb or plant that grows on it the sort of juice it requires for itself. After the same manner, the Understanding, whose course is witnessed by the soul, is obliged to follow the path marked out by the acts of previous lives. 1 From knowledge springs desire. From desire springs resolution. From resolution flows action. From action proceed fruits (i.e.,
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consequences, good and bad). Fruits, therefore, are dependent on actions as their cause. Actions have the understanding for their cause. The understanding has knowledge for its cause; and knowledge has the Soul for its cause. That excellent result which is achieved in consequence of the destruction of knowledge, of fruits, of the understanding, and of acts, is called Knowledge of Brahma. 1 Great and high is that self-existent Essence, which yogins behold. They that are devoid of wisdom, and whose understandings are devoted to worldly possessions never behold that which exists in the Soul itself. Water is superior to the Earth in extension; Light is superior to Water; Wind is superior to Light; Space is superior to Wind; Mind is superior to Space; Understanding is superior to Mind; Time is superior to Understanding. The divine Vishnu, whose is this universe, is superior to Time. That god is without beginning, middle, and end. In consequence of his being without beginning, middle, and end, he is Unchangeable. He transcends all sorrow, for sorrow has limits. 2 That Vishnu hath been called the Supreme Brahma. He is the refuge or object of what is called the Highest. Knowing Him, they that are wise, freed from everything that owns the power of Time, attain to what is called Emancipation. All these (that we perceive) are displayed in attributes. That which is called Brahma, being without attributes, is superior to these. 3 Abstention from acts is the highest religion. That religion is sure to lead to deathlessness (Emancipation). The Richs, the Yajuses, and the Samans, have for their refuge the body. They flow from the end of the tongue. They cannot be acquired without effort and are subject to destruction. Brahma, however, cannot be acquired in this way, for (without depending upon the body) it depends upon that (i.e., the knower or Soul) which has the body for its refuge. Without beginning, middle, or end, Brahma cannot be acquired by exertion (like to what is necessary for the acquirement of the Vedas). The Richs, the Samans, the Yajuses have each a beginning. Those that have a beginning have also an end. But Brahma is said to be without beginning. And because Brahma hath neither beginning nor end, it is said to be infinite and unchangeable. In consequence of unchangeableness, Brahma transcends all sorrow as also all pairs of opposites. Through unfavourable destiny, through inability to find out the proper means, and through the impediments offered by acts, mortals succeed not in beholding the path by which Brahma may be reached. In consequence of attachment to worldly possessions, of a vision of the joys of the highest heaven, and of
p. 80
coveting something other than Brahma, men do not attain to the Supreme. 1 Others beholding worldly objects covet their possession. Desirous of such objects, they have no longing for Brahma in consequence of its transcending all attributes. 2 How shall he that is attached to attributes which are inferior, arrive at a knowledge of him that is possessed of attributes that are superior? It is by inference that one can arrive at a knowledge of Him that transcends all this in attributes and form. By subtile intelligence alone can we know Him. We cannot describe Him in words. The mind is seizable by the mind, the eye by eye. 3 By knowledge the understanding can be purified of its dross. The understanding may be employed for purifying the mind. By the mind should the senses be controlled. Achieving all this, one may attain to the Unchangeable. One who has, by contemplation, become freed from attachments, and who has been enriched by the possession of a discerning mind, succeeds in attaining to Brahma which is without desire and above all attributes. As the wind keeps away from the fire that is embedded within a piece of wood, even so persons that are agitated (by desire for worldly possessions) keep away from that which is Supreme. Upon the destruction of all earthly objects, the mind always attains to That which is higher than the Understanding; while upon their separation the mind always acquires that which is below the Understanding. That person, who, in conformity with the method already described, becomes engaged in destroying earthly objects, attains to absorption into the body of Brahma. 4 Though the Soul is unmanifest; yet when clothed with qualities, its acts become unmanifest. When dissolution (of the body) comes, it once more becomes manifest. The Soul is really inactive. It exists, united with the senses that are productive of either happiness or sorrow. United with all the senses and endued with body, it takes refuge in the five primal elements. Through want of power, however, it fails to act when deprived of force by the Supreme and Unchangeable. No man sees the end of the earth but knows this, viz., that the earth's end Will
p. 81
surely come. 1 Man, agitated here (by attachments), is surely led to his last refuge like the wind leading a vessel tossed on the sea to a safe harbour at last. The Sun, spreading his rays, becomes the possessor of an attribute, (viz., the lighter of the world): withdrawing his rays (at the hour of setting), he once more becomes an object divested of attributes. After the same manner, a person, abandoning all distinctions (attachments), and betaking himself to penances, at last enters the indestructible Brahma which is divested of all attributes. By discerning Him who is without birth, who is the highest refuge of all righteous persons, who is self-born, from whom everything springs and unto whom all things return, who is unchangeable, who is without beginning, middle, and end, and who is certainty's self and supreme, a person attains to immortality (Emancipation).'"

Footnotes

78:1 Antaratmanudarsini is explained by the commentator as "that which has the Antaratman for its anudarsin or witness. The Burdwan translator is incorrect in rendering the second line.
79:1 The first 'knowledge' refers to the perception of the true connection between the Soul and the not-Soul. 'Fruits' mean the physical forms that are gained in new births. The destruction of the understanding takes place when the senses and the mind are withdrawn into it all of them, united together, are directed towards the Soul. Jneyapratishthitam Jnanam means, of course, knowledge of Brahma.
79:2 The commentator explains that sorrow arises from the relation of the knower and the known. All things that depend upon that relation are transitory. They can form no part of What is eternal and what transcends that relation.
79:3 I take the obvious meaning, instead of the learned explanation offered by Nilakantha.
80:1 The very Yogins, if led away by the desire of acquiring extraordinary powers and the beatitude of the highest heaven do not behold the Supreme.
80:2 Gunam, literally, attributes; hence objects possessed of attributes.
80:3 That which is called the external world has no objective existence. It is purely subjective. Hence, it is the mind that sees and hears and touches the mind itself.
80:4 This verse is a cruce. There can be no doubt that Nilakantha's explanation is correct. Only, as regards budhyavara I am disposed to differ from him very slightly. The grammar of the first line is this; 'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now 'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means to cut). What is meant by the destruction of 'guna' or attribute or earthly objects is merging them in the buddhi by yoga; in other words, a withdrawal of the senses into the mind, and the senses and the mind into the understanding. "Viprayoga cha tesham" means 'in their separation,' i.e., when these objects are believed to be real and as existing independently of the mind. The result of this would be the acquisition of 'budhyavara,' implying the acquisition of those very objects. In the case of yogins, whose minds may be in such a frame, the powers called 'asiswaryya' are acquired. There is no especial necessity, however, for taking the case of yogins.
81:1 What is said here is that Happiness and Sorrow have an end, though it may not be seen, and the Soul will surely come to its final resting place. This accords with the doctrine of infinite spiritual improvement.

 

Book 12
Chapter 207

 

 

 

 1 [guru]
      atropāyaṃ pravakṣyāmi yathāvac chāstra cakṣuṣā
      tad vijñānāc caran prājñaḥ prāpnuyāt paramāṃ gatim
  2 sarveṣām eva bhūtānāṃ puruṣaḥ śreṣṭha ucyate
      puruṣebhyo dvijān āhur dvijebhyo mantravādinaḥ
  3 sarvabhūtaviśiṣṭās te sarvajñāḥ sarvadarśinaḥ
      brāhmaṇā veda tattvajñās tattvārtham atiniścayāḥ
  4 netrahīno yathā hy ekaḥ kṛcchrāṇi labhate 'dhvani
      jñānahīnas tathā loke tasmāj jñānavido 'dhikāḥ
  5 tāṃs tān upāsate dharmān dharmakāmā yathāgamam
      na tv eṣām arthasāmānyam antareṇa guṇān imān
  6 vāg dehamanasāṃ śaucaṃ kṣamā satyaṃ dhṛtiḥ smṛtiḥ
      sarvadharmeṣu dharmajñā jñālpayanti guṇān imān
  7 yad idaṃ brahmaṇo rūpaṃ brahmacaryam iti smṛtam
      paraṃ tat sarvabhūtebhyas tena yānti parāṃ gatim
  8 liṅgasaṃyogahīnaṃ yac charīra sparśavarjitam
      śrotreṇa śravaṇaṃ caiva cakṣuṣā caiva darśanam
  9 jihvayā rasanaṃ yac ca tad eva parivarjitam
      buddhyā ca vyavasāyena brahmacaryam akalmasam
  10 samyagvṛttir brahmalokaṃ prāpnuyān madhyamaḥ surān
     dvijāgryo jāyate vidvān kanyasīṃ vṛttim āsthitaḥ
 11 suduṣkaraṃ brahmacaryam upāyaṃ tatra me śṛṇu
     saṃpravṛttam udīrṇaṃ ca nigṛhṇīyād dvijo manaḥ
 12 yoṣitāṃ na kathāḥ śrāvyā na nirīkṣyā nirambarāḥ
     kadā cid darśanād āsāṃ durbalān āviśed rajaḥ
 13 rāgotpattau caret kṛcchram ahnas trir praviśed apaḥ
     magnaḥ svapne ca manasā trir japed agha marṣaṇam
 14 pāpmānaṃ nirdahed evam antarbhūtaṃ rajo mayam
     jñānayuktena manasā saṃtatena vicakṣaṇaḥ
 15 kunapāmedhya saṃyuktaṃ yadvad achidra bandhanam
     tadvad dehagataṃ vidyād ātmānaṃ dehabandhanam
 16 vātapitta kaphān raktaṃ tvaṅ māṃsaṃ snāyum asthi ca
     majjāṃ caiva sirā jālais tarpayanti rasā nṛṇām
 17 daśavidyād dhamanyo 'tra pañcendriya guṇāvahāḥ
     yābhiḥ sūkṣmāḥ pratāyante dhamanyo 'nyāḥ sahasraśaḥ
 18 evam etāḥ sirā nadyo rasodā dehasāgaram
     tarpayanti yathākālam āpagā iva sāgaram
 19 madhye ca hṛdayasyaikā sirā tv atra manovahā
     śukraṃ saṃkalpajaṃ nṝṇāṃ sarvagātrair vimuñcati
 20 sarvagātrapratāyinyas tasyā hy anugatāḥ sirāḥ
     netrayoḥ pratipadyante vahantyas taijasaṃ guṇam
 21 payasy antarhitaṃ sarpir yadvan nirmathyate khajaiḥ
     śukraṃ nirmathyate tadvad dehasaṃkalpajaiḥ khajaiḥ
 22 svapne 'py evaṃ yathābhyeti manaḥsaṃkalpajaṃ rajaḥ
     śukram asparśajaṃ dehāt sṛjanty asya manovahā
 23 maharṣir bhagavān atrir veda tac chukra saṃbhavam
     tribījam indra daivatyaṃ tasmād indriyam ucyate
 24 ye vai śukragatiṃ vidyur bhūtasaṃkarakārikām
     virāgā dagdhadoṣās te nāpnuyur dehasaṃbhavam
 25 guṇānāṃ sāmyam āgamya manasaiva manovaham
     dehakarma nudan prānān antakāle vimucyate
 26 bhavitā manaso jñānaṃ mana eva pratāyate
     jyotiṣmad virajo divyam atra siddhaṃ mahātmanām
 27 tasmāt tad avighātāya karma kuryād akalmasam
     rajas tamaś ca hitveha na tiryaggatim āpnuyāt
 28 taruṇādhigataṃ jñānaṃ jārā durbalatāṃ gatam
     paripakva buddhiḥ kālena ādatte mānasaṃ balam
 29 sudurgam iva panthānam atītya guṇabandhanam
     yadā paśyet tadā doṣān atītyāmṛtam aśnute

 

SECTION CCVII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, I desire to hear in detail, O chief of the Bharatas, of that lotus-eyed and indestructible one, who is the Creator of everything but who has been created by none, who is called Vishnu (in consequence of his pervading everything), who is the origin of all creatures and unto whom all creatures return, who is known by the names of Narayana and Hrishikesa and Govinda and Kesava, and who is incapable of being vanquished by any one.'
"Bhishma said, 'I have heard of this subject from Jamadagni's son Rama, while he discoursed on it, from the celestial Rishi Narada, and from Krishna-Dwaipayana. Asita-Devala, O son, Valmiki of austere penances, and Markandeya, speak of Govinda as the Most Wonderful and the Supreme. Kesava, O chief of Bharata's race, is the divine and puissant Lord of all. He is called Purusha, and pervades everything, having made himself many. Listen now, O Yudhishthira of mighty arms, to those attributes which great Brahmanas say are to be met with in the high-souled wielder of Saranga. I shall also, O prince of men, recite to thee those acts which persons conversant with old histories ascribe to Govinda. He is said to be the Soul of all creatures, the high-souled one, and the foremost of all beings. He created (by his will) the five-fold elements, viz., Wind, Light, Water, Space, and Earth. That puissant Lord of all things, that high-souled one, that foremost of all beings, having created the earth, laid himself down on the surface of the waters. While thus floating upon the waters, that foremost of all beings, that refuge of every kind of energy and splendour, created Consciousness,
p. 82
the first-born of beings in the universe. We have heard that He created Consciousness along with the Mind,--Consciousness which is the refuge of all created things. That Consciousness upholds all creatures and both the past and the future. After that great Being, O mighty-armed one, viz., Consciousness, had sprung, an exceedingly beautiful lotus, possessed of effulgence like the Sun's, grew out of the navel of the Supreme Being (floating on the waters). Then, O son, the illustrious and divine Brahman, the Grandsire of all creatures, sprang into existence from that lotus, irradiating all the points of the horizon with his effulgence. After the high-souled Grandsire had, O mighty-armed one, thus sprung from the primeval lotus, a great Asura of the name of Madhu, having no beginning, started into birth, springing from the attribute or Darkness (Tamas). The foremost of all Beings, (viz., the Supreme Divinity), for benefiting Brahman, slew that fierce Asura of fierce deeds, engaged even then in the fierce act (of slaying the Grand-sire). From this slaughter, O son, (of the Asura named Madhu), all the gods and the Danavas and men came to call that foremost of all righteous persons by the name of Madhusudana (slayer of Madhu). 1 After this, Brahman created, by a flat of his will, seven sons with Daksha completing the tale. They were Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, (and the already mentioned Daksha). The eldest born, viz., Marichi, begat, by a fiat of his will, a son named Kasyapa, full of energy and the foremost of all persons conversant with Brahma. From his toe, Brahman had, even before the birth of Marichi, created a son. That son, O chief of Bharata's race, was Daksha, the progenitor of creatures. 2 Unto Daksha were first born three and ten daughters, O Bharata, the eldest of whom was called Diti. Marichi's son Kasyapa, O sire, who was conversant with all duties and their distinctions, who was of righteous deeds and great fame, became the husband of those thirteen daughters. The highly-blessed Daksha (besides the three and ten already spoken of) next begat ten other daughters. The progenitor of creatures, viz., the righteous Daksha, bestowed these upon Dharma. Dharma became father of the Vasus, the Rudras of immeasurable energy, the Viswedevas, the Sadhyas, and the Maruts, O Bharata. Daksha next begat seven and twenty other younger daughters. The highly-blessed Soma became the husband of them all. The other wives of Kasyapa gave birth to Gandharvas, horses, birds, kine, Kimpurushas, fishes, and trees and plants. Aditi gave birth to the Adityas. the foremost ones among the gods, and possessed of great strength. Amongst them Vishnu took birth in the form of a dwarf. Otherwise called Govinda, he became the foremost of them all. Through his prowess, the prosperity of the gods increased. The Danavas were vanquished. The offspring of Diti were the Asuras. Danu gave birth to the Danavas having Viprachitti for their foremost. Diti gave birth to all the Asuras of great strength.
p. 83
"The slayer of Madhu also created the Day and the Night, and the Season in their order, and the Morn and the Even. After reflection, he also created the clouds, and all the (other) immobile and mobile objects. Possessed of abundant energy, he also created the Viswas and the earth with all things upon her. Then the highly blessed and puissant Krishna, O Yudhishthira, once again created from his mouth a century of foremost Brahmanas. From his two arms, he created a century of Kshatriyas, and from his thighs a century of Vaisyas. Then, O bull of Bharata's race, Kesava created from his two feet a century of Sudras. Possessed of great ascetic merit, the slayer of Madhu, having thus created the four orders of men, made Dhatri (Brahman) the lord and ruler of all created beings. Of immeasurable effulgence, Brahman became also the expositor of the knowledge of the Vedas. And Kesava made him, called Virupaksha, the ruler of the spirits and ghosts and of those female beings called the Matrikas (mothers). And he made Yama the ruler of the Pitris and of all sinful men. 1 The Supreme Soul of all creatures also made Kuvera the lord of all treasures. He then created Varuna the lord of waters and governor of all aquatic animals. The puissant Vishnu made Vasava the chief of all the deities. In those times, men lived as long as they chose to live, and were without any fear of Yama. Sexual congress, O chief of the Bharatas, was then not necessary for perpetuating the species. In those days offspring were begotten by flat of the will. In the age that followed, viz., Treta, children were begotten by touch alone. The people of that age even, O monarch, were above the necessity of sexual congress. It was in the next age, viz., Dwapara, that the practice of sexual congress originated, O king, to prevail among men. In the Kali age, O monarch, men have come to marry and live in pairs.
"I have now told thee of the supreme Lord of all creatures. He is also called the Ruler of all and everything. I shall now, O son of Kunti, speak to thee about the sinful creatures of the earth. Listen to me. 2 Those men, O king, are born in the southern region and are called Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas. 3 Those that are born in the northern region, I shall also mention. They are Yamas, Kamvojas, Gandharas, Kiratas and Barbaras. All of them, O sire, are sinful, and move on this Earth, characterised by practices similar to those of Chandalas and ravens and vultures. In the Krita age, O sire, they were nowhere on earth. It is from the Treta that they have had their origin and began to multiply, O chief of Bharata's race. When the terrible period came, joining Treta and
p. 84
the Dwapara, the Kshatriyas, approaching one another, engaged themselves in battle. 1
"Thus, O chief of Kuru's race, this universe was started into birth by the high-souled Krishna. That observer of all the worlds, viz., the celestial Rishi Narada, has said that Krishna is the Supreme God. 2 Even Narada, O king, admits the supremacy of Krishna and his eternity, O mighty-armed chief of Bharata's race. 3 Thus, O mighty-armed one, is Kesava of unvanquishable prowess. That lotus-eyed one, is not a mere man. He is inconceivable.'"

 

Book 12
Chapter 208

 

 

 

1 [guru]
      duranteṣv indriyārtheṣu saktāḥ sīdanti jantavaḥ
      ye tv asaktā mahātmānas te yānti paramāṃ gatim
  2 janmamṛtyujarāduḥkhair vyādhibhir manasaḥ klamaiḥ
      dṛṣṭvemaṃ saṃtataṃ lokaṃ ghaten mokṣāya buddhimān
  3 vāṅmano bhyāṃ śarīreṇa śuciḥ syād anahaṃkṛtaḥ
      praśānto jñānavān bhikṣur nirapekṣaś caret sukham
  4 atha vā manasaḥ saṅgaṃ paśyed bhūtānukampayā
      atrāpy upekṣāṃ kurvīta jñātvā karmaphalaṃ jagat
  5 yatkṛtaṃ prāk śubhaṃ karma pāpaṃ vā tad upāśnute
      tasmāc chubhāni karmāṇi kuryād vāg buddhikarmabhiḥ
  6 ahiṃsā satyavacanaṃ sarvabhūteṣu cārjavam
      kṣamā caivāpramādaś ca yasyaite sa sukhī bhavet
  7 yaś cainaṃ paramaṃ dharmaṃ sarvabhūtasukhāvaham
      duḥkhān niḥsaraṇaṃ veda sa tattvajñaḥ sukhī bhavet
  8 tasmāt samāhitaṃ buddhyā mano bhūteṣu dhārayet
      nāpadhyāyen na spṛhayen nābaddhaṃ cintayed asat
  9 avāg yogaprayogeṇa mano jñaṃ saṃpravartate
      vivakṣitā vā sad vākyaṃ dharmaṃ sūkṣmam avekṣatā
      satyāṃ vācam ahiṃsrāṃ ca vaded anapavādinīm
  10 kalkāpetām aparuṣām anṛśaṃsām apaiśunām
     īdṛś alpaṃ ca vaktavyam avikṣiptena cetasā
 11 vāk prabuddho hi saṃrāgad virāgād vyāhared yati
     buddhyā hy anigṛhītena manasā karma tāmasam
     rajo bhūtair hi karaṇaiḥ karmaṇā pratipadyate
 12 sa duḥkhaṃ prāpya loke 'smin narakāyopapadyate
     tasmān manovākśarīrair ācared dhairyam ātmanaḥ
 13 prakīrṇa meṣabhāro hi yadvad dhāryeta dasyubhiḥ
     pratilomāṃ diśaṃ buddhvā saṃsāram abudhās tathā
 14 tān eva ca yathā dasyūn kṣiptvā gacchec chivāṃ diśam
     tathā rajas tamaḥ karmāṇy utsṛjya prāpnuyāt sukham
 15 niḥsaṃdigdham anīho vai muktaḥ sarvaparigrahaiḥ
     viviktacārī laghvāśī tapasvī niyatendriyaḥ
 16 jñānadagdhaparikleśaḥ prayoga ratir ātmavān
     niṣpracāreṇa manasā paraṃ tad adhigacchati
 17 dhṛtimān ātmavān buddhiṃ nigṛhṇīyād asaṃśayam
     mano buddhyā nigṛhṇīyād viṣayān manasātmanaḥ
 18 nigṛhītendriyasyāsya kurvāṇasya mano vaśe
     devatās tāḥ prakāśante hṛṣṭā yānti tam īśvaram
 19 tābhiḥ saṃsaktamanaso brahmavat saṃprakāśate
     etaiś cāpagataiḥ sarvair brahmabhūyāya kalpate
 20 atha vā na pravarteta yogatantrair upakramet
     yena tantramayaṃ tantraṃ vṛttiḥ syāt tat tad ācaret
 21 kana pinyāka kulmāsa śākayāvaka saktayaḥ
     tathā mūlaphalaṃ bhaikṣaṃ paryāyenopayojayet
 22 āhāraṃ niyataṃ caiva deśe kāle ca sāttvikam
     tatparīkṣyānuvarteta yat pravṛtty anuvartakam
 23 pravṛttaṃ noparundheta śanair agnim ivendhayet
     jñānendhitaṃ tato jñānam arkavat saṃprakāśate
 24 jñānādhiṣṭhānam ajñānaṃ trīṁl lokān adhitiṣṭhati
     vijñānānugataṃ jñānam ajñānād apakṛṣyate
 25 pṛthaktvāt saṃprayogāc ca nāsūyur veda śāśvatam
     sa tayor apavargajño vītarāgo vimucyate
 26 vayo 'tīto jarāmṛtyū jitvā brahma sanātanam
     amṛtaṃ tad avāpnoti yat tad akṣaram avyayam

SECTION CCVIII

"Yudhishthira asked, 'Who were the first Prajapatis, O bull of Bharata's race? What highly-blessed Rishis are there in existence and on which points of the compass do each of them dwell?'
"Bhishma said., 'Hear me, O chief of the Bharatas, about what thou askest me. I shall tell thee who the Prajapatis were and what Rishis are mentioned as dwelling on which point of the horizon. There was at first one Eternal, Divine, and Self-born Brahman. The Self-born Brahman begat seven illustrious sons. They were Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and the highly-blessed Vasishtha who was equal to the Self-born himself. These seven sons have been mentioned in the Puranas as seven Brahmanas. I shall now mention all the Prajapatis who came after these. In Atri's race was born the eternal and divine Varhi the ancient, who had penances for his origin. From Varhi the ancient sprang the ten Prachetasas. The ten Prachetasas had one son between them, viz., the Prajapati called by the name of Daksha. This last has two names in the world, viz., Daksha and Kasyapa. Marichi had one son called Kasyapa. This last also has two names. Some call
p. 85
him Arishtanemi, and some Kasyapa. Atri had another son born of his lions, viz., the handsome and princely Soma of great energy. He performed penances for a thousand celestial Yugas. The divine Aryaman and they who were born unto him as his sons, O monarch, have been described as setters of commands, and creators of all creatures. Sasavindu had ten thousand wives. Upon each of them their lord begat a thousand sons, and so the tale reached ten hundred thousands. Those sons refused to call anybody else save themselves as Prajapatis. The ancient Brahmanas bestowed an appellation on the creatures of the world, derived from Sasavindu. That extensive race of the Prajapati Sasavindu became in time the progenitor of the Vrishni race. These that I have mentioned are noted as the illustrious Prajapatis. After this, I shall mention the deities that are the lords of the three worlds. Bhaga, Ansa, Aryyaman, Mitra, Varna, Savitri, Dhatri, Vivaswat of great might, Tvashtri, Pushan, Indra, and Vishnu known as the twelfth,--these are the twelve Adityas, all sprung from Kasyapa. Nasatya and Dasra are mentioned as the two Aswins. These two are the sons of the illustrious Martanda, the eighth in the above tale. These were called first the gods and the two classes of Pitris. Tvashtri had many sons. Amongst them were the handsome and famous Viswarupa, Ajaikapat, Ahi, Bradhna, Virupaksha, and Raivata. Then there were Hara and Vahurupa, Tryamvaka the chief of the Deities, and Savitrya, Jayanta and Pinaki the invincible. The highly-blessed Vasus, eight in number, have formerly been enumerated by me. These were reckoned as gods at the time of the Prajapati Manu. These were at first called the gods and the Pitris. Amongst the Siddhas and the Sadhyas there were two classes in consequence of conduct and youth. The deities were formerly considered to be of two classes, viz., the Ribhus and the Maruts. Thus have the Viswas, the gods and the Aswins, been enumerated. Amongst them, the Adityas are Kshatriyas, and the Maruts are Vaisyas. The two Aswins, engaged in severe penances, have been said to be Sudras. The deities sprung from Angirasa's line have been said to be Brahmanas. This is certain. Thus have I told thee about the fourfold order among the gods. The person who, after rising from his bed at morn, recites the names of these deities, becomes cleansed of all his sins whether committed by himself intentionally or Unintentionally, or whether born of his intercourse with others. Yavakriti, Raivya, Arvavasu, Paravasu, Ausija, Kashivat, and Vala have been said to be the sons of Angiras. These, and Kanwa son of Rishi Medhatithi, and Varhishada, and the well-known seven Rishis who are the progenitors of the three worlds, all reside in the East. Unmucha, Vimucha, Svastyatreya of great energy, Pramucha, Idhmavaha, and the divine Dridhavrata, and Mitravaruna's son Agastya of great energy, these regenerate Rishis all reside in the south. Upangu, Karusha, Dhaumya, Parivyadha of great energy, and those great Rishis called Ekata, Dwita, and Trita, and Atri's son, viz., the illustrious and puissant Saraswata, these high-souled ones reside in the west. Atreya, and Vasishtha, and the great Rishi Kasyapa, and Gautama, Bharadwaja, and Viswamitra, the son of Kusika, and the illustrious son of the high-souled Richika, viz., Jamadagni,--these seven live in the north. Thus have I told
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thee about the great Rishis of fiery energy that live in the different points of the compass. Those high-souled ones are the witnesses of the universe, and are the creators of all the worlds. Even thus do they dwell in their respective quarters. By reciting their names one is cleansed of all one's sins. A person by repairing to those points becomes cleansed of all his sins and succeeds in returning home in safety'"

 

 

 

Book 12
Chapter 209

 

 

 

1 [guru]
      niṣkalmaṣaṃ brahmacaryam icchatā carituṃ sadā
      nidrā sarvātmanā tyājyā svapnadoṣān avekṣatā
  2 svapne hi rajasā dehī tamasā cābhibhūyate
      dehāntaram ivāpannaś caraty apagatasmṛtiḥ
  3 jñānābhyāsāj jāgarato jijñāsārtham anantaram
      vijñānābhiniveśāt tu jāgaraty aniśaṃ sadā
  4 ahāha ko nv ayaṃ bhāvaḥ svapne viṣayavān iva
      pralīnair indriyair dehī vartate dehavān iva
  5 atrocyate yathā hy etad veda yogeśvaro hariḥ
      tathaitad upapannārthaṃ varṇayanti maharṣayaḥ
  6 indriyāṇāṃ śramāt svapnam āhuḥ sarvagataṃ budhāḥ
      manasas tu pralīnatvāt tat tad āhur nidarśanam
  7 kāryavyāsaktamanasaḥ saṃkalpo jāgrato hy api
      yadvan manorathaiśvaryaṃ svapne tadvan manogatam
  8 saṃsārāṇām asaṃkhyānāṃ kāmātmā tad avāpnuyāt
      manasy antarhitaṃ sarvaṃ veda sottama pūruṣaḥ
  9 guṇānām api yad yat tat karma jānāty upasthitam
      tat tac chaṃsanti bhūtāni mano yad bhāvitaṃ yathā
  10 tatas tam upavartante guṇā rājasa tāmasāḥ
     sāttviko vā yathāyogam ānantarya phalodayaḥ
 11 tataḥ paśyaty asaṃbaddhān vātapitta kaphottarān
     rajas tamo bhāvair bhāvais tad apy āhur duranvayam
 12 prasannair indriyair yad yat saṃkalpayati mānasam
     tat tat svapne 'py uparate mano dṛṣṭir nirīkṣate
 13 vyāpakaṃ sarvabhūteṣu vartate 'pratighaṃ manaḥ
     manasy antarhitaṃ dvāraṃ deham āsthāya mānasam
 14 yat tat sadasad avyaktaṃ svapity asmin nidarśanam
     sarvabhūtātmabhūtasthaṃ tad adhyātmaguṇaṃ viduḥ
 15 lipseta manasā yaś ca saṃkalpād aiśvaraṃ guṇam
     ātmaprabhāvāt taṃ vidyāt sarvā hy ātmani devatāḥ
 16 evaṃ hi tapasā yuktam arkavat tamasaḥ param
     trailokyaprakṛtir dehī tapasā taṃ maheśvaram
 17 tapo hy adhiṣṭhitaṃ devais tapo ghnam asurais tamaḥ
     etad devāsurair guptaṃ tad āhur jñānalakṣaṇam
 18 sattvaṃ rajas tamaś ceti devāsuraguṇān viduḥ
     sattvaṃ deva guṇaṃ vidyād itarāv āsurau guṇau
 19 brahma tatparamaṃ vedyam amṛtaṃ jyotir akṣaram
     ye vidur bhāvitātmānas te yānti paramāṃ gatim
 20 hetumac chakyam ākhyātum etāvaj jñānacakṣuṣā
     pratyāhāreṇa vā śakyam avyaktaṃ brahma veditum

SECTION CCIX

"Yudhishthira said, 'O grandsire, O thou of great wisdom and invincible prowess in battle, I wish to hear in detail of Krishna who is immutable and omnipotent. O bull among men, tell me truly everything about his great energy and the great feats achieved by him in days of old. Why did that puissant one assume the form of an animal, and for achieving what particular act? Tell me all this, O mighty warrior!'
"Bhishma said, 'Formerly, on one occasion, while out ahunting, I arrived at the hermitage of Markandeya. There I beheld diverse classes of ascetics seated by thousands. The Rishis honoured me by the offer of honey and curds. Accepting their worship, I reverentially saluted them in return. The following that I shall recite was narrated there by the great Rishi Kasyapa. Listen with close attention to that excellent and charming account. In former days, the principal Danavas, endued with wrath and cupidity, and mighty Asuras numbering by hundreds and drunk with might, and innumerable other Danavas that were invincible in battle, became exceedingly jealous of the unrivalled prosperity of the gods. Oppressed (at last) by the Danavas, the gods and the celestial Rishis, failing to obtain peace, fled away in all directions. The denizens of heaven saw the earth looking like one sunk in sore distress. Overspread with mighty Danavas of terrible mien, the earth seemed to be oppressed with a heavy weight. Cheerless and griefstricken, she seemed as if going down into the nether depths. The Adityas, struck with fear, repaired to Brahman, and addressing him, said, 'How, O Brahman, shall we continue to bear these oppressions of the Danavas?' The Self-born answered them, saying, 'I have already ordained what is to be done in this matter. Endued with boons, and possessed of might, and swelling with pride, those senseless wretches do not know that Vishnu of invisible form, that God incapable of being vanquished by the very deities all acting together, hath assumed the form of a boar. That Supreme Deity, rushing to the spot whither those wretches among Danavas, of terrible aspect, are dwelling in thousands below the earth, will slay them all.' Hearing these words of the Grandsire, foremost ones among the deities felt great joy. Sometime after, Vishnu those of mighty energy, encased in the form of a Boar, penetrating into the nether regions, rushed against those offspring of Diti. Beholding that extraordinary
p. 87
creature, all the Daityas, uniting together and stupefied by Time, quickly proceeded against it for exerting their strength, and stood surrounding it. Soon after, they all rushed against that Boar and seized it simultaneously. Filled with rage they endeavoured to drag the animal from every side. Those foremost of Danavas, of huge bodies, possessed of mighty energy, swelling with strength, succeeded not, however, O monarch, in doing anything to that Boar. At this they wondered much and then became filled with fear. Numbering in thousands, they regarded that their last hour had come. Then that Supreme God of all the gods, having yoga for his soul and yoga for his companion, became rapt in yoga, O chief of the Bharatas, and began to utter tremendous roars, agitating those Daityas and Danavas. All the worlds and the ten points of the compass resounded with those roars, which, for this reason, agitated all creatures and filled them with fear. The very gods with Indra at their head became terror-stricken. The whole universe became stilled in consequence of that sound. It was a dreadful time. All mobile and immobile beings became stupefied by that sound. The Danavas, terrified by that sound, began to fall down lifeless, paralysed by the energy of Vishnu. The Boar, with its hoofs, began to pierce those enemies of the gods, those denizens of the nether regions, and tear their flesh, fat, and bones. In consequence of those tremendous roars, Vishnu came to be called by the name of Sanatana. 1 He is also called Padmanabha. He is the foremost of yogins. He is the Preceptor of all creatures, and their supreme Lord. All the tribes of the gods then repaired to the Grandsire. Arrived at the presence, those illustrious ones a dressed the Lord of the universe, saying, 'What sort of a noise is this, O puissant one? We do not understand it. Who is this one, or whose is this sound at which the universe hath been stupefied? With the energy of this sound or of its maker, the gods and the Danavas have all been deprived of their senses.' Meanwhile, O mighty-armed one, Vishnu in his porcine form was in sight of the assembled gods, his praises hymned by the great Rishis.'
"The Grandsire said, 'That is the Supreme God, the Creator of all beings, the soul of all creatures, the foremost of all yogins. Of huge body and great strength, he cometh here, having slain the foremost ones among the Danavas. He is the Lord of all beings, the master of yoga, the great ascetic, the Soul of all living beings. Be still, all of you. He is Krishna, the destroyer of all obstacles and impediments. 2 That Supreme God, of immeasurable splendour, that great refuge of all blessings, having achieved a most difficult feat that is incapable of being accomplished by others, has returned to his own unmixed nature. 3 It is He from whose navel the primeval lotus had sprung. He is the foremost of yogins. Of supreme soul, He is the creator of all beings. There is no need for sorrow or fear or grief, ye foremost of gods! He is the Ordainer. He is the Creating Principle. He is all-destroying Time. It is He who upholds
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all the world. The roars that have alarmed you are being uttered by that high-souled one. Of mighty arms, He is the object of the universal worship. Incapable of deterioration, that lotus-eyed one is the origin of all beings and their lord.'"

 

 

Book 12
Chapter 210

 

 

 

1 [guru]
      na sa veda paraṃ dharmaṃ yo na veda catuṣṭayam
      vyaktāvyakte ca yat tattvaṃ saṃprāptaṃ paramarṣiṇā
  2 vyaktaṃ mṛtyumukhaṃ vidyād avyaktam amṛtaṃ padam
      pravṛtti lakṣaṇaṃ dharmam ṛṣir nārāyaṇo 'bravīt
  3 atraivāvasthitaṃ sarvaṃ trailokyaṃ sacarācaram
      nivṛtti lakṣaṇaṃ dharmam avyaktaṃ brahma śāśvatam
  4 pravṛtti lakṣaṇaṃ dharmaṃ prajāpatir athābravīt
      pravṛttiḥ punar āvṛttir nivṛttiḥ paramā gatiḥ
  5 tāṃ gatiṃ paramām eti nivṛtti paramo muniḥ
      jñānatattvaparo nityaṃ śubhāśubhanidarśakaḥ
  6 tad evam etau vijñeyāv avyaktapuruṣāv ubhau
      avyaktapuruṣābhyāṃ tu yat syād anyan mahattaram
  7 taṃ viśeṣam avekṣeta viśeṣeṇa vicakṣaṇaḥ
      anādy antāv ubhāv etāv aliṅgau cāpy ubhāv api
  8 ubhau nityau sūkṣmatarau mahad bhyaś ca mahattarau
      sāmānyam etad ubhayor evaṃ hy anyad viśeṣaṇam
  9 prakṛtyā sarga dharmiṇyā tathā trividha sattvayā
      viparītam ato vidyāt kṣetrajñasya ca lakṣaṇam
  10 prakṛteś ca vikārāṇāṃ draṣṭāram aguṇānvitam
     agrāhyau puruṣāv etāv aliṅgatvad asaṃhitau
 11 saṃyogalakṣaṇotpattiḥ karmajā gṛhyate yayā
     karaṇaiḥ karma nirvṛttaiḥ kartā yad yad viceṣṭate
     kīrtyate śabdasaṃjñābhiḥ ko 'ham eṣo 'py asāv iti
 12 uṣṇīsavān yathā vastrais tribhir bhavati saṃvṛtaḥ
     saṃvṛto 'yaṃ tathā dehī sattvarājasa tāmasaiḥ
 13 tasmāc catuṣṭayaṃ vedyam etair hetubhir ācitam
     yathā saṃjño hy ayaṃ samyag antakāle na muhyati
 14 śriyaṃ divyām abhiprepsur brahma vāṅmanasā śuciḥ
     śārīrair niyamair ugraiś caren niṣkalmaṣaṃ tapaḥ
 15 trailokyaṃ tapasā vyāptam antarbhūtena bhāsvatā
     sūryaś ca candramāś caiva bhāsatas tapasā divi
 16 pratāpas tapaso jñānaṃ loke saṃśabditaṃ tapaḥ
     rajas tamo ghnaṃ yat karma tapasas tat svalakṣaṇam
 17 brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate
     vāṅmano niyamaḥ sāmyaṃ mānasaṃ tapa ucyate
 18 vidhijñebhyo dvijātibhyo grāhyam annaṃ viśiṣyate
     āhāraniyamenāsya pāpmā naśyati rājasaḥ
 19 vaimanasyaṃ ca viṣaye yānty asya kvaraṇāni ca
     tasmāt tanmātram ādadyād yāvad atra prayojanam
 20 antakāle vayotkarṣāc chanaiḥ kuryād anāturaḥ
     evaṃ yuktena manasā jñānaṃ tad upapadyate
 21 rajasā cāpy ayaṃ dehī dehavāñ śabdavac caret
     kāryair avyāhata matir vairāgyāt prakṛtau sthitaḥ
     ā dehād apramādāc ca dehāntād vipramucyate
 22 hetuyuktaḥ sadotsargo bhūtānāṃ pralayas tathā
     parapratyaya sarge tu niyataṃ nātivartate
 23 bhavānta prabhava prajñā āsate ye viparyayam
     dhṛtyā dehān dhārayanto buddhisaṃkṣipta mānasāḥ
     sthānebhyo dhvaṃsamānāś ca sūkṣmatvāt tān upāsate
 24 yathāgamaṃ ca tat sarvaṃ buddhyā tan naiva budhyate
     dehāntaṃ kaś cid ansvāste bhāvitātmā nirāśrayaḥ
     yukto dhāraṇayā kaś cit sattāṃ ke cid upāsate
 25 abhyasyanti paraṃ devaṃ vidyut saṃśabditākṣaram
     antakāle hy upāsannās tapasā dagdhakilbiṣāḥ
 26 sarva ete mahātmāno gacchanti paramāṃ gatim
     sūkṣmaṃ viśeṣaṇaṃ teṣām avekṣec chāstra cakṣuṣā
 27 dehaṃ tu paramaṃ vidyād vimuktam aparigraham
     antarikṣād anyataraṃ dhāraṇāsaktamānasam
 28 martyalokād vimucyante vidyā saṃyukta mānasāḥ
     brahmabhūtā virajasas tato yānti parāṃ gatim
 29 kasāya varjitaṃ jñānaṃ yeṣām utpadyate 'calam
     te yānti paramāṁl lokān viśudhyanto yathābalam
 30 bhagavantam ajaṃ divyaṃ viṣṇum avyaktasaṃjñitam
     bhāvena yānti śuddhā ye jñānatṛptā nirāśiṣaḥ
 31 jñātvātmasthaṃ hariṃ caiva nivartante na te 'vyayāḥ
     prāpya tatparamaṃ sthānaṃ modante 'kṣaram avyayam
 32 etāvad etad vijñānam etad asti ca nāsti ca
     tṛṣṇā baddhaṃ jagat sarvaṃ cakravat parivartate
 33 bisa tantur yathaivāyam antasthaḥ sarvato bise
     tṛṣṇā tantur anādy antas tathā dehagataḥ sadā
 34 sūcyā sūtraṃ yathā vastre saṃsārayati vāyakaḥ
     tadvat saṃsārasūtraṃ hi tṛṣṇā sūcyā nibadhyate
 35 vikāraṃ prakṛtiṃ caiva puruṣaṃ ca sanātanam
     yo yathāvad vijānāti sa vitṛnso vimucyate
 36 prakāśaṃ bhagavān etad ṛṣir nārāyaṇo 'mṛtam
     bhūtānām anukampārthaṃ jagāda jagato hitam

 

SECTION CCX

"Yudhishthira said, 'Tell me, O sire, of that high yoga by which, O Bharata, I may obtain Emancipation, O foremost of speakers, I desire to know everything about that yoga truly.'
"Bhishma said, 'In this connection is cited the old narrative of the discourse between a preceptor and his disciple on the subject of Emancipation. There was a regenerate preceptor who was the foremost of Rishis. He looked like a mass of splendour. Possessed of a high soul, he was firm in truth and a complete master of his senses. Once on a time, a disciple of great intelligence and close attention, desirous of obtaining what was for his highest good, touched the preceptor's feet, and standing with joined hands before him, said, If, O illustrious one, thou hast been gratified with the worship I have offered thee, it behoveth thee to solve a great doubt of mine. Whence am I and whence art thou? Tell me this fully. Tell me also what is the final cause. Why also, O best of regenerate ones, when the material cause in all beings is the same, their origin and destruction happen in such dissimilar ways? It beseems thee, O thou of great learning, also to explain the object of the declarations in the Vedas (about difference of rites in respect of different classes of men), the meaning of the injunctions of the Smritis and of those injunctions which apply to all cases of men.' 1
"The preceptor said, 'Listen, O disciple, O thou of great wisdom! This that thou hast asked me is undisclosed in the very Vedas and is the highest subject for thought or discourse. It is called Adhyatma and is the most valuable of all branches of learning and of all sacred institutes. Vasudeva is the Supreme (cause) of the universe. He is the origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice, Renunciation, Self-restraint, and Righteousness. Persons conversant with the Vedas know Him as All-pervading, Eternal, Omnipresent, the Creator and the Destroyer, the Unmanifest, Brahma, Immutable. Hear now the story of Him who took his birth in Vrishni's race. A Brahmana should hear of the greatness of that God of gods, viz., Him called Vishnu of immeasurable energy, from the lips of Brahmanas. A person of the royal order should hear it from persons of that order. One who is a Vaisya should hear it from Vaisyas, and a high-souled Sudra should hear it from
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[paragraph continues] Sudras. Thou deservest to hear it. Listen now to the auspicious account of Krishna, that narrative which is the foremost of all narratives. Vasudeva is the wheel of Time, without beginning and without end. Existence and Non-existence are the attributes by which His real nature is known. The universe revolves like a wheel depending upon that Lord of all beings. O best of men, Kesava, that foremost of all beings, is said to be that which is Indestructible, that which is Unmanifest, that which is Immortal, Brahma, and Immutable. The highest of the high, and without change or deterioration himself, he created the Pitris, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human beings. It is He who also created the Vedas and the eternal duties and customs of men. Having reduced everything into non-existence, he once more, in the beginning of a (new) yuga, creates Prakriti (primordial matter). As the diverse phenomena of the several seasons appear one after another according to the season that comes, after the like manner creatures start forth into existence at the beginning of every (celestial) yuga. Corresponding with those creatures that start into life is the knowledge of rules and duties that have for their object the regulation of the world's course. 1 At the end of every (celestial) yuga (when universal destruction sets in) the Vedas and all other scriptures disappear (like the rest). In consequence of the grace of the Self-born, the great Rishis, through their penances, first re-acquire the lost Vedas and the scriptures. The Self-born (Brahman) first acquired the Vedas. Their branches called the Angas were first acquired by (the celestial preceptor) Vrihaspati. Bhrigu's son (Sukra) first acquired the science of morality that is so beneficial for the universe. The science of music was acquired by Narada; that of arms by Bharadwaja; the history of the celestial Rishis by Gargya: that of medicine by the dark-complexioned son of Atri. Diverse other Rishis, whose names are connected therewith, promulgated diverse other sciences such as Nyaya, Vaiseshika, Sankhya, Patanjala, etc. Let that Brahma which those Rishis have indicated by arguments drawn from reason, by means of the Vedas, and by inferences drawn from the direct evidence of the senses, be adored., Neither the gods nor the Rishis were (at first) able to apprehend Brahma which is without beginning and which is the highest of the high. Only the divine creator of all things, viz., the puissant Narayana, had knowledge of Brahma. From Narayana, the Rishis, the foremost ones among the deities and the Asuras, and the royal sages of old, derived the knowledge of that highest remedy of the cure of sorrow. When primordial matter produces existences through the action of the primal energy, the universe
p. 90
with all its potencies begins to flow from it. From one lighted lamp thousands of other lamps are capable of being lighted. After the same manner, primordial matter produces thousands of existent things. In consequence, again, of its infinity primordial matter is never exhausted. From the Unmanifest flows the Understanding determined by acts. The Understanding produces Consciousness. From Consciousness proceeds Space. From Space proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These eight constitute primordial Prakriti. The universe rests on them. From those Eight have originated the five organs of knowledge, the five organs of action, the five objects of the (first five) organs, and the one, viz., the Mind, forming the sixteenth, which is the result of their modification. The ear, the skin, the two eyes, the tongue, and the nose are the five organs of knowledge. The two feet, the lower duct, the organ of generation, the two arms, and speech, are the five organs of action. Sound, touch, form, taste, and smell are the five objects of the senses, covering all the things. The Mind dwells upon all the senses and their objects. In the perception of taste, it is the Mind that becomes the tongue, and in speech it is the Mind that becomes words. Endued with the different senses, it is the Mind that becomes all the objects that exist in its apprehension. These sixteen, existing in their respective forms, should be known as deities. These worship Him who creates all knowledge and dwells within the body. Taste is the attribute of water; scent is the attribute of earth; hearing is the attribute of space; vision is the attribute of fire or light; and touch should be known as the attribute of the wind. This is the case with all creatures at all times. The Mind, it has been said, is the attribute of existence. Existence springs from the Unmanifest (of Prakriti) which, every intelligent person should know, rests in That which is the Soul of all existent beings. These existences, resting upon the supreme Divinity that is above Prakriti and that is without any inclination for action, uphold the entire universe of mobiles and immobiles. This sacred edifice of nine doors 1 is endued with all these existences. That which is high above them, viz., the Soul, dwells within it, pervading it all over. For this reason, it is called Purusha. The Soul is without decay and not subject to death. It has knowledge of what is manifest and what is unmanifest. It is again all-pervading, possessed of attributes, subtile, and the refuge of all existences and attributes. As a lamp discovers all objects great or small (irrespective of its own size), after the same manner the Soul dwells in all creatures as the principle of knowledge (regardless of the attributes or accidents of those creatures). Urging the ear to hear what it hears, it is the Soul that hears. Similarly, employing the eye, it is the Soul that sees. This body furnishes the means by which the Soul derives knowledge. The bodily organs are not the doers, but it is the Soul that is the doer of all acts. There is fire in wood, but it can never be seen by cutting open a piece of wood. After the same manner, the Soul dwells within the body, but it can never be seen by dissecting the body. The fire that dwells in wood may be seen by
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employing proper means, viz., rubbing the wood with another piece of wood. After the same manner, the Soul which dwells within the body may be seen by employing proper means, viz., yoga. Water must exist in rivers. Rays of light are always attached to the sun. After the same manner, the Soul has a body. This connection does not cease because of the constant succession of bodies that the Soul has to enter. 1 In a dream, the Soul, endued with the fivefold senses, leaves the body and roves over wide areas. After the same manner, when death ensues, the Soul (with the senses in their subtile forms) passes out of one body for entering another. The Soul is bound by its own former acts. Bound by its own acts done in one state of existence, it attains to another state. Indeed, it is led from one into another body by its own acts which are very powerful in respect of their consequences. How the owner of a human body, leaving off his body, enters another, and then again into another, how, indeed, the entire range of beings is the result of their respective acts (of past and present lives), I will presently tell you.'"

Footnotes

88:1 The sense is that when all men are equal in respect of their material cause, why are such differences in the srutis and the smritis about the duties of men?
89:1 The meaning seems to be this: in the beginning of every celestial yuga, i.e., when the Supreme Being awaking from sleep desires to create creatures anew, an creatures or beings start again into life. With such starting of every being, the rules that regulate their relations and acts also spring up, for without a knowledge of those rules, the new creation will soon be a chaos and come to an end. Thus when man and woman start into life, they do not eat each other but combine to perpetuate the species. With the increase of the human species, again, a knowledge springs up in every breast of the duties of righteousness and of the diverse other practices, all of which help to regulate the new creation till the Creator himself, at the end of the yuga, once more withdraws everything into himself.
90:1 i.e., the body.
91:1 What is meant seems to be this: there can be no river without water. A river cannot exist without water. When a river is mentioned, water is implied. The connection between a river and water is not an accident but a necessary one. The same may be said of the sun and its rays. After the same manner, the connection between the Soul and the body is a necessary one and not an accident. The Soul cannot exist without a body. Of course, the ordinary case only is referred to here, for, by yoga, one can dissociate the Soul from the body and incorporate it with Brahma.

 

Book 12
Chapter 211

 

 

 

1 [y]
      kena vṛttena vṛttajño janako mithilādhipaḥ
      jagāma mokṣaṃ dharmajño bhogān utsṛjya mānuṣān
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      yena vṛttena vṛttajñaḥ sa jagāma mahat sukham
  3 janako janadevas tu mithilāyāṃ janādhipaḥ
      aurdhva dehika dharmāṇām āsīd yukto vicintane
  4 tasya sma śatam ācāryā vasanti satataṃ gṛhe
      darśayantaḥ pṛthag dharmān nānā pāsanda vādinaḥ
  5 sa teṣāṃ pretya bhāve ca pretya jātau viniścaye
      āgamasthaḥ sa bhūyiṣṭham ātmatattve na tuṣyati
  6 tatra pañcaśikho nāma kāpileyo mahāmuniḥ
      paridhāvan mahīṃ kṛtsnāṃ jagāma mithilām api
  7 sarvasaṃnyāsadharmāṇāṃ tattvajñānaviniścaye
      suparyavasitārthaś ca nirdvandvo naṣṭa saṃśayaḥ
  8 ṛṣīṇām āhur ekaṃ yaṃ kāmād avasitaṃ nṛṣu
      śāśvataṃ sukham atyantam anvicchan sa sudurlabham
  9 yam āhuḥ kapilaṃ sāṃkhyāḥ paramarṣiṃ prajāpatim
      sa manye tena rūpeṇa vismāpayati hi svayam
  10 āsureḥ prathamaṃ śiṣyaṃ yam āhuś cirajīvinam
     pañca srotasi yaḥ sattram āste varṣasahasrikam
 11 taṃ samāsīnam āgamya mandalaṃ kāpilaṃ mahat
     puruṣāvastham avyaktaṃ paramārthaṃ nibodhayat
 12 iṣṭi sattreṇa saṃsiddho bhūyaś ca tapasā muniḥ
     kṣetrakṣetrajñayor vyaktiṃ bubudhe deva darśanaḥ
 13 yat tad ekākṣaraṃ brahma nānārūpaṃ pradṛśyate
     āsurir mandale tasmin pratipede tad avyayam
 14 tasya pañcaśikhaḥ śiṣyo mānuṣyā payasā bhṛtaḥ
     brāhmaṇī kapilā nāma kā cid āsīt kutumbinī
 15 tasyāḥ putratvam āgamya striyāḥ sa pibati stanau
     tataḥ sa kāpileyatvaṃ lebhe buddhiṃ ca naiṣṭhikīm
 16 etan me bhagavān āha kāpileyāya saṃbhavam
     tasya tat kāpileyatvaṃ sarvavittvam anuttamam
 17 sāmānyaṃ kapilo jñātvā dharmajñānām anuttamam
     upetya śatam ācāryān mohayāmasa hetubhiḥ
 18 janakas tv abhisaṃraktaḥ kāpileyānudarśanāt
     utsṛjya śatam ācāryān pṛṣṭhato 'nujagāma tam
 19 tasmai paramakalpāya pranatāya ca dharmataḥ
     abravīt paramaṃ mokṣaṃ yat tat sāṃkhyaṃ vidhīyate
 20 jātinirvedam uktvā hi karma nirvedam abravīt
     karma nirvedam uktvā ca sarvanirvedam abravīt
 21 yadarthaṃ karma saṃsargaḥ karmaṇāṃ ca phalodayaḥ
     tad anāśvāsikaṃ moghaṃ vināśi calam adhruvam
 22 dṛśyamāne vināśe ca pratyakṣe lokasākṣike
     āgamāt param astīti bruvann api parājitaḥ
 23 anātmā hy ātmano mṛtyuḥ kleśo mṛtyur jarā mayaḥ
     ātmānaṃ manyate mohāt tad asamyak paraṃ matam
 24 atha ced evam apy asti yal loke nopapadyate
     ajaro 'yam amṛtyuś ca rājāsau manyate tathā
 25 asti nāstīti cāpy etat tasminn asati lakṣaṇe
     kim adhiṣṭhāya tad brūyāl lokayātrā viniścayam
 26 pratyakṣaṃ hy etayor mūlaṃ kṛtāntaitihyayor api
     pratyakṣo hy āgamo 'bhinnaḥ kṛtānto vā na kiṃ cana
 27 yatra tatrānumāne 'sti kṛtaṃ bhāvayate 'pi vā
     anyo jīvaḥ śarīrasya nāstikānāṃ mate smṛtaḥ
 28 reto vata kanīkāyāṃ ghṛtapākādhivāsanam
     jātismṛtir ayaḥ kāntaḥ sūryakānto 'mbulakṣaṇam
 29 pretya bhūtātyayaś caiva devatābhyupayācanam
     mṛte karma nivṛttiś ca pramānam iti niścayaḥ
 30 na tv ete hetavaḥ santi ye ke cin mūrti saṃsthitāḥ
     amartyasya hi martyena sāmānyaṃ nopapadyate
 31 avidyā karma ceṣṭānāṃ ke cid āhuḥ punarbhavam
     kāraṇaṃ lobhamohau tu doṣāṇāṃ ca niṣevaṇam
 32 avidyāṃ kṣetram āhur hi karma bījaṃ tathā kṛtam
     tṛṣṇā saṃjananaṃ sneha eṣa teṣāṃ punarbhavaḥ
 33 tasmin vyūdhe ca dagdhe ca citte maraṇadharmiṇi
     anyo 'nyāj jāyate dehas tam āhuḥ sattvasaṃkṣayam
 34 yadā sa rūpataś cānyo jātitaḥ śrutito 'rthataḥ
     katham asmin sa ity eva saṃbandhaḥ syād asaṃhitaḥ
 35 evaṃ sati ca kā prītir dānavidyā tapobalaiḥ
     yad anyācaritaṃ karma sarvam anyaḥ prapadyate
 36 yadā hy ayam ihaivānyaiḥ prākṛtair duḥkhito bhavet
     sukhitair duḥkhitair vāpi dṛśyo 'py asya vinirnayaḥ
 37 tathā hi musalair hanyaḥ śarīraṃ tat punarbhavet
     pṛthag jñānaṃ yad anyac ca yenaitan nopalabhyate
 38 ṛtuḥ saṃvatsaras tithyaḥ śītoṣṇe ca priyāpriye
     yathātītāni paśyanti tādṛśaḥ sattvasaṃkṣayaḥ
 39 jarayā hi parītasya mṛtyunā vā vināśinā
     durbalaṃ durbalaṃ pūrvaṃ gṛhasyeva vinaśyati
 40 indriyāṇi mano vāyuḥ śonitaṃ māṃsam asthi ca
     ānupūrvyā vinaśyanti svaṃ dhātum upayānti ca
 41 lokayātrā vidhānaṃ ca dānadharmaphalāgamaḥ
     yadarthaṃ veda śabdāś ca vyavahārāś ca laukikāḥ
 42 iti samyaṅ manasy ete bahavaḥ santi hetavaḥ
     etad astīdam astīti na kiṃ cit pratipadyate
 43 teṣāṃ vimṛśatām evaṃ tat tat samabhidhāvatām
     kva cin niviśate buddhis tatra jīryati vṛkṣavat
 44 evam arthair anarthaiś ca duḥkhitāḥ sarvajantavaḥ
     āgamair apakṛṣyante hastipair hastino yathā
 45 arthāṃs tathātyantasukhāvahāṃś ca; lipsanta ete bahavo viśulkāḥ
     mahattaraṃ duḥkham abhiprapannā; hitvāmiṣaṃ mṛtyuvaśaṃ prayānti
 46 vināśino hy adhruva jīvitasya; kiṃ bandhubhir mitra parigrahaiś ca
     vihāya yo gacchati sarvam eva; kṣaṇena gatvā na nivartate ca
 47 bhūvyoma toyānala vāyavo hi; sadā śarīraṃ paripālayanti
     itīdam ālakṣya kuto ratibhaved; vināśino hy asya na śarma vidyate
 48 idam anupadhi vākyam acchalaṃ; paramanirāmayam ātmasākṣikam
     narapatir abhivīkṣya vismitaḥ; punar anuyoktum idaṃ pracakrame

SECTION CCXI

"Bhishma said, 'All immobile and mobile beings, distributed into four classes, have been said to be of unmanifest birth and unmanifest death. Existing only in the unmanifest Soul, the Mind is said to possess the attributes of the unmanifest. 2 As a vast tree is ensconced within a small unblown Aswattha flower and becomes observable only when it comes out, even so birth takes place from what is unmanifest. A piece of iron, which is inanimate, runs towards a piece of loadstone. Similarly, inclinations and propensities due to natural instincts, and all else, run towards the Soul in a new life. 3 Indeed, even as those propensities and possessions born of Ignorance and Delusion, and inanimate in respect of their nature, are united with Soul when reborn,
p. 92
after the same manner, those other propensities and aspirations of the Soul that have their gaze directed towards Brahma become united with it, coming to it directly from Brahma itself. 1 Neither earth, nor sky, nor heaven, nor things, nor the vital breaths, nor virtue and vice, nor anything else, existed before, save the Chit-Soul. Nor have they any necessary connection with even the Chit-Soul defiled by Ignorance. 2 The Soul is eternal. It is indestructible. It occurs in every creature. It is the cause of the Mind. It is without attributes, This universe that we perceive hath been declared (in the Vedas) to be due to Ignorance or Delusion. The Soul's apprehensions of form, etc., are due to past desires. 3 The Soul, when it becomes endued with those causes (viz., desire), is led to the state of its being engaged in acts. In consequence of that condition (for those acts again produce desires to end in acts anew and so on),--this vast wheel to existence revolves, without beginning and without
p. 93
end. 1 The Unmanifest, viz., the Understanding (with the desires), is the nave of that wheel. The Manifest (i.e., the body with the senses) constitutes its assemblage of spokes, the perceptions and acts from its circumference. Propelled by the quality of Rajas (Passion), the Soul presides over it (witnessing its revolutions). Like oilmen pressing oilseeds in their machine, the consequences born of Ignorance, assailing the universe (of creatures) which is moistened by Rajas, press or grind it in that wheel. In that succession of existences, the living creature, seized by the idea of Self in consequence of desire, engages itself in acts. In the union of cause and effect, those acts again become (new causes). 2 Effects do not enter into causes. Nor do causes enter into effects. In the production of effects, Time is the Cause. The primordial essences (eight in number as mentioned before), and their modifications six-(teen in number), fraught with causes, exists in a state of union, in consequence of their being always presided over by the Soul. Like dust following the wind that moves it, the creature-Soul, divested of body, but endued still with inclinations born of Passion and Darkness and with principles of causes constituted by the acts of the life that is over, moves on, following the direction that the Supreme Soul gives it. The Soul, however, is never touched by those inclinations and propensities. Nor are these touched by the Soul that is superior to them. The wind, which is naturally pure, is never stained by the dust it bears away. 3 As the wind is truly separate from the dust it bears away, even so, the man of wisdom should know, is the connection between that which is called existence or life and the Soul. No one should take it that the Soul, in consequence of its apparent union with the body and the senses and the other propensities and beliefs and unbeliefs, is really endued therewith as its necessary and absolute qualities. On the other hand, the Soul should be taken as existing in its own nature. Thus did the divine Rishi solve the doubt that had taken possession of his disciple's mind. Notwithstanding all this, people depend upon means consisting of acts and scriptural rites for casting off misery and winning happiness. Seeds that are scorched by fire do not put forth sprouts. After the same manner, if everything that contributes to misery be consumed by the fire of true knowledge, the Soul escapes the obligation of rebirth in the world.'

Footnotes

91:2 The mind his no existence except as it exists in the Soul. The commentator uses the illustration of the second moon seen by the eye in water, etc., for explaining the nature of the Mind. It has no real existence as dissociated from the Soul.
91:3 Swabhavahetuja bhavah is explained by the commentator as the virtuous and vicious propensities. (Swabhava purvasamskara; sa eva heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya or Maya, which flows directly from Brahma without being dependent on past acts. The meaning, then, is this: as soon as the Soul takes a new form or body, all the propensities and inclinations, as dependent on its past acts, take possession of it, Avidya or Maya also takes possession of it.
92:1 Both the vernacular translators have wrongly rendered this verse, notwithstanding the help they have derived from Nilakantha's gloss. The fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and connected with each other. In verse, 3, the speaker mentions two analogies viz., first, that of iron, which is inanimate, following the loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already explained, all such consequences as are born of the acts of previous lives), as also anyadapi, i.e., all else of a similar nature, meaning, of course, the consequences of 'Avidya' or 'Maya' which flow directly from Brahma instead of former acts. In verse 4, reference is again made to avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or 'Maya'. This is only a repetition, in another form, of what has already been stated in the second line of verse 3. The commentator explains this very clearly in the opening words of his gloss. After this comes the reference to the higher propensities and aspirations that are in the Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah (bhavah) karanat abhisanghathah. The plain meaning, of course, is that like all the darker and indifferent propensities and possessions that come to the Soul in its new life, born of the acts of past lives, all the higher aspirations also of the Soul come to it from Brahma direct. The word karana is used in both instances for Brahma as the Supreme Cause of everything.
92:2 The sense is this: In the beginning there was nothing save the Chit-Soul. Existent objects exist only because of Ignorance having defiled the Soul. Their connection again with the Soul is not absolute and necessary, That connection may be destroyed without the Soul losing anything. What is intended to be conveyed by this verse is that at first, i.e., before the creation, there was nothing, except jiva or the Soul with Knowledge alone for its indicating attribute. The things mentioned, viz., earth, etc., were not. Nor do they inhere to jiva with even Ignorance or Delusion for its indicating attribute, i.e., to the born, Soul. The born Soul may seem to manifest all those attributes, but it is really independent of or separate from them. Their connection with the Soul, as already said, is neither absolute nor eternal. In the next verse, the speaker explains the nature of those manifestations.
92:3 The connection between earth, etc., with the Soul has before been said to be neither absolute nor eternal. Whence then that connection? In 6, it is said that all the apprehensions of the Soul with regard to earth, etc., are due to Ignorance or Delusion flowing directly from Brahma and assailing it thereafter. The apprehension of the Soul that it is a man or an animal, that it has a body, that it is acting, etc., are to borrow the commentator's illustration, just like that of one's being a king in a dream who is not, however, really a king, or of one's being a child who is not, however, really a child. Being eternal or without beginning its first existence under the influence of Delusion is untraceable. As long, again, as it has Knowledge alone for its attribute, it remains indestructible, i.e., free from the mutations of existence. It occurs in every creature, i.e., in man and beast.
93:1 The sense seems to be this: In consequence of desires the Soul manifests itself in some form of existence. In that state it acts. Those acts again lead to desires anew, which, in their turn, bring on new forms or states of existence. The circle of existence or life thus goes on, without beginning and without end.
93:2 The Cause is ignorance. The Effect is the body and the senses of a particular form of existence. When the creature, in consequence of this union, engages in acts, these latter become causes for new states of existence.
93:3 The object of this verse is to reiterate the doctrine that the possession of the body and the senses, etc., does not after the state of the Soul. The Soul is really unattached to these though it may apparently exist in a state of union with them, like the wind, which existing in a state of apparent union with the dust it bears away is even at such times pure by itself and as a substance, exists separately

 

 

 

Book 12
Chapter 212

 

 

 

1 [bhī]
      janako janadevas tu jñāpitaḥ paramarṣiṇā
      punar evānupapraccha sāmprayāye bhavābhavau
  2 bhagavan yad idaṃ pretya saṃjñā bhavati kasya cit
      evaṃ sati kim ajñānaṃ jñānaṃ vā kiṃ kariṣyati
  3 sarvam uccheda niṣṭhaṃ syāt paśya caitad dvijottama
      apramattaḥ pramatto vā kiṃ viśeṣaṃ kariṣyati
  4 asaṃsargo hi bhūteṣu saṃsargo vā vināśiṣu
      kasmai kriyeta kalpena niścayaḥ ko 'tra tattvataḥ
  5 tamasā hi praticchannaṃ vibhrāntam iva cāturam
      punaḥ praśamayan vākyaiḥ kaviḥ pañcaśikho 'bravīt
  6 uccheda niṣṭhā nehāsti bhāvaniṣṭhā na vidyate
      ayaṃ hy api samāhāraḥ śarīrendriya cetasām
      vartate pṛthag anyonyam apy apāśritya karmasu
  7 dhātavaḥ pañcaśākho 'yaṃ khaṃ vāyur jyotir ambubhūḥ
      te svabhāvena tiṣṭhanti viyujyante svabhāvataḥ
  8 ākāśaṃ vāyur ūṣmā ca sneho yac cāpi pārthivam
      eṣa pañca samāhāraḥ śarīram iti naikadhā
      jñānam ūṣmā ca vāyuś ca trividhaḥ karmasaṃgrahaḥ
  9 indriyāṇīndriyārthāś ca svabhāvaś cetanā manaḥ
      prāṇāpānau vikāraś ca dhātavaś cātra niḥsṛtāḥ
  10 śravaṇaṃ sparśanaṃ jihvā dṛṣṭir nāsā tathaiva ca
     indriyāṇīti pañcaite cittapūrvaṃgamā guṇāḥ
 11 tatra vijñānasaṃyuktā trividhā vedanā dhruvā
     sukhaduḥkheti yām āhur aduḥkhety asukheti ca
 12 śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca mūrty atha
     ete hy āmaraṇāt pañca so guṇā jñānasiddhaye
 13 teṣu karma nisargaś ca sarvatattvārtha niścayaḥ
     tam āhuḥ paramaṃ śukraṃ buddhir ity avyayaṃ mahat
 14 imaṃ guṇasamāhāram ātmabhāvena paśyataḥ
     asamyag darśanair duḥkham anantaṃ nopaśāmyati
 15 anātmeti ca yad dṛṣṭaṃ tenāhaṃ na mamety api
     vartate kim adhiṣṭhānā prasaktā duḥkhasaṃtatiḥ
 16 tatra samyaṅ mano nāma tyāgaśāstram anuttamam
     śṛṇu yat tava mokṣāya bhāsyamānaṃ bhaviṣyati
 17 tyāga eva hi sarveṣām uktānām api karmaṇām
     nityaṃ mithyā vinītānāṃ kleśo duḥkhāvaho mataḥ
 18 dravyatyāge tu karmāṇi bhogatyāge vratāny api
     sukhatyāge tapoyogaḥ sarvatyāge samāpanā
 19 tasya mārgo 'yam advaidhaḥ sarvatyāgasya darśitaḥ
     viprahānāya duḥkhasya durgatir hy anyathā bhavet
 20 pañca jñānendriyāṇy uktvā manaḥ sasthāni cetasi
     manaḥ sasthāni vakṣyāmi pañca karmendriyāṇi tu
 21 hastau karmendriyaṃ jñeyam atha pādau gatīndriyam
     prajanānandayoḥ śepho visarge pāyur indriyam
 22 vāk tu śabdaviśeṣārthaṃ gatiṃ pañcānvitāṃ viduḥ
     evam ekādaśaitāni buddhyā tv avasṛjen manaḥ
 23 karṇau śabdaś ca cittaṃ ca trayaḥ śravaṇasaṃgrahe
     tathā sparśe tathārūpe tathaiva rasagandhayoḥ
 24 evaṃ pañca trikā hy ete guṇās tad upalabdhaye
     yena yas trividho bhāvaḥ paryāyāt samupasthitaḥ
 25 sāttviko rājasaś caiva tāmasaś caiva te trayaḥ
     trividhā vedanā yeṣu prasūtā sarvasādhanā
 26 praharṣaḥ prītir ānandaḥ sukhaṃ saṃśānta cittatā
     akutaś cit kutaś cid vā cittataḥ sāttviko guṇaḥ
 27 atuṣṭiḥ paritāpaś ca śoko lobhas tathākṣamā
     liṅgāni rajasas tāni dṛśyante hetvahetutaḥ
 28 avivekas tathā mohaḥ pramādaḥ svapnatandritā
     kathaṃ cid api vartante vividhās tāmasā guṇāḥ
 29 tatra yat prītisaṃyuktaṃ kāye manasi vā bhavet
     vartate sāttviko bhāva ity apekṣeta tat tathā
 30 yat tu saṃtāpasaṃyuktam aprītikaram ātmanaḥ
     pravṛttaṃ raja ity eva tatas tad abhicintayet
 31 atha yan mohasaṃyuktaṃ kāye manasi vā bhavet
     apratarkyam avijñeyaṃ tamas tad upadhārayet
 32 tad dhi śrotrāśrayaṃ bhūtaṃ śabdaḥ śrotraṃ samāśritaḥ
     nobhayaṃ śabdavijñāne vijñānasyetarasya vā
 33 evaṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī
     sparśe rūpe rase gandhe tāni ceto manaś ca tat
 34 svakarma yugapad bhāvo daśasv eteṣu tiṣṭhati
     cittam ekādaśaṃ viddhi buddhir dvādaśamī bhavet
 35 teṣām ayugapad bhāve ucchedo nāsti tāmasaḥ
     āsthito yugapad bhāve vyavahāraḥ sa laukikaḥ
 36 indriyāṇy avasṛjyāpi dṛṣṭvā pūrvaṃ śrutāgamam
     cintayan nānuparyeti tribhir evānvito guṇaiḥ
 37 yat tamopahataṃ cittam āśu saṃcāram adhruvam
     karoty uparamaṃ kāle tad āhus tāmasaṃ sukham
 38 yad yad āgamasaṃyuktaṃ na kṛtsnam upaśāmyati
     atha tatrāpy upādatte tamo vyaktam ivānṛtam
 39 evam eṣa prasaṃkhyātaḥ svakarma pratyayī guṇaḥ
     kathaṃ cid vartate samyak keṣāṃ cid vā na vartate
 40 evam āhuḥ samāhāraṃ kṣetram adhyātmacintakāḥ
     sthito manasi yo bhāvaḥ sa vai kṣetrajña ucyate
 41 evaṃ sati ka ucchedaḥ śāśvato vākathaṃ bhavet
     svabhāvād vartamāneṣu sarvabhūteṣu hetutaḥ
 42 yathārṇava gatā nadyo vyaktīr jahati nāma ca
     na ca svatāṃ niyacchanti tādṛśaḥ sattvasaṃkṣayaḥ
 43 evaṃ sati kutaḥ saṃjñā pretya bhāve punar bhavet
     prati saṃmiśrite jīve gṛhyamāṇe ca madhyataḥ
 44 imāṃ tu yo veda vimokṣabuddhim; ātmānam anvicchati cāpramattaḥ
     na lipyate karmaphalair aniṣṭaiḥ; pattraṃ bisasyeva jalena siktam
 45 dṛdhairś ca pāśair bahubhir vimuktaḥ; prajā nimittair api daivataiś ca
     yadā hy asau sukhaduḥkhe jahāti; muktas tadāgryāṃ gatim ety aliṅgaḥ
     śrutipramānāgama maṅgalaiś ca; śete jarāmṛtyubhayād atītaḥ
 46 kṣīṇe ca puṇye vigate ca pāpe; tato nimitte ca phale vinaste
     alepam ākāśam aliṅgam evam; āsthāya paśyanti mahad dhyasaktāḥ
 47 yathorṇa nābhiḥ parivartamānas; tantu kṣaye tiṣṭhati pātyamānaḥ
     tathā vimuktaḥ prajahāti duḥkhaṃ; vidhvaṃsate loṣṭa ivādrim arcchan
 48 yathā ruruḥ śṛṅgam atho purāṇaṃ; hitvā tvacaṃ vāpy urago yathāvat
     vihāya gacchaty anavekṣamāṇas; tathā vimukto vijahāti duḥkham
 49 drumaṃ yathā vāpy udake patantam; utsṛjya pakṣī prapataty asaktaḥ
     tathā hy asau sukhaduḥkhe vihāya; muktaḥ parārdhyāṃ gatim ety aliṅgaḥ
 50 api ca bhavati maithilena gītaṃ; naragam upāhitam agninābhivīkṣya
     na khalu mama tuṣo 'pi dahyate 'tra; svayam idam āha kila sma bhūmipālaḥ
 51 idam amṛtapadaṃ videharājaḥ; svayam iha pañcaśikhena bhāsyamānaḥ
     nikhilam abhisamīkṣya niścitārthaṃ; paramasukhī vijahāra vītaśokaḥ
 52 imaṃ hi yaḥ pathati vimokṣaniścayaṃ; na hīyate satatam avekṣate tathā
     upadravān nānubhavaty aduḥkhitaḥ; pramucyate kapilam ivaitya maithilaḥ

 

SECTION CCXII

"Bhishma said, 'Persons engaged in the practice of acts regard the practice of acts highly. Similarly, those that are devoted to Knowledge do not regard anything other than Knowledge. Persons fully conversant with the Vedas and depending upon the utterances contained in them, are rare. They that are more intelligent desire the path of abstention from acts as the better of the two, viz., heaven and emancipation. 1 Abstention from acts is observed by those that are possessed of great wisdom. That conduct, therefore, is laudable. The intelligence which urges to abstention from acts, is that by which one attains to Emancipation. Possessed of body, a person, through folly, and endued with wrath and cupidity and all the propensities born of Passion and Darkness, becomes attached to all earthly objects. One, therefore, who desires to destroy one's connection with the body, should never indulge in any impure act. On the other hand, one should create by one's acts a path for attaining to emancipation, without wishing for regions of felicity (in the next world). 2 As gold, when united with iron, loses its purity and fails to shine, even so Knowledge, when existing with attachment to earthly objects and such other faults, fails to put forth its splendour. 3 He who, influenced by cupidity and following the dictates of desire and wrath, practises unrighteousness, transgressing the path of righteousness, meets with complete destruction. 4 One who is desirous of benefiting oneself should never follow, with excess of attachments, earthly possessions represented by the objects of the senses. If one does it, wrath and joy--and sorrow arise from one another (and make one miserable). When every one's body is made up of the five original elements as also of the three attributes of Goodness, Passion, and Darkness, whom shall one adore and whom shall one blame with what words? Only they that are fools become attached to the objects of the senses. In consequence of folly they do not know that their bodies are only modifications. 5
p. 95
As a house made of earth is plastered over with earth, even so this body which is made of earth is kept from destruction by food which is only a modification of earth. Honey and oil and milk and butter and meat and salt and treacle and grain of all kinds and fruit and roots are all modifications of earth and water. Recluses living in the wilderness, giving up all longing (for rich and savoury food), take simple food, that is again unsavoury, for only supporting the body. After the same manner, a person that dwells in the wilderness of the world, should be ready for labour and should take food for passing through life, like a patient taking medicine. 1 A person of noble soul, examining all things of an earthly nature that come upon him, by the aid of truth, purity, candour, a spirit of renunciation, enlightenment, courage, forgiveness, fortitude, intelligence, reflection, and austerities, and desirous of obtaining tranquillity, should restrain his senses. All creatures, stupefied, in consequence of Ignorance, by the attributes of Goodness and Passion and Darkness, are continually revolving like a wheel. All faults, therefore, that are born of Ignorance, should be closely examined and the idea of Self which has its origin in Ignorance, and which is productive of misery, should be avoided. The fivefold elements, the senses, the attributes of Goodness, Passion, and Darkness, the three worlds with the Supreme Being himself, and acts, all rest on Self-consciousness. 2 As Time, under its own laws, always displays the phenomena of the seasons one after another, even so one should know that Consciousness in all creatures is the inducer of acts. 3 Tamas (from which proceeds Consciousness) should be known as productive of delusions. It is like Darkness and is born of Ignorance. To the three attributes of Goodness, Passion, and Darkness are attached all the joys and sorrows (of creatures). Listen now to those consequences that spring from the attributes of Goodness, Passion, and Darkness. Contentment, the satisfaction that arises from joy, certainty, intelligence, and memory,--these are the consequences born of the attribute of Goodness. I shall now mention the consequences of Passion and Darkness. Desire, wrath, error, cupidity, stupefaction, fear, and fatigue, belong to the attribute of Passion. Cheerlessness, grief, discontent, vanity, pride, and wickedness, all belong to Darkness. Examining the gravity or lightness of these and other faults that dwell in the Soul, one should reflect upon each of them one after another (for ascertaining which of them exist, which have become strong or weak, which have been driven off, and which remain).'
p. 96
"Yudhishthira said, 'What faults are abandoned by persons desirous of Emancipation? What are those that are weakened by them? What are the faults that come repeatedly (and are, therefore, incapable of being got rid of)? What, again, are regarded as weak, through stupefaction (and, therefore, as permissible)? What, indeed, are those faults upon whose strength and weakness a wise man should reflect with the aid of intelligence and of reasons? I have doubts upon these subjects. Discourse to me on these, O grandsire!'
"Bhishma said, 'A person of pure Soul, by extracting all his faults by their roots, succeeds in obtaining Emancipation. As an axe made of steel cuts a steel chain (and accomplishing the act becomes broken itself), after the same manner, a person of cleansed Soul, destroying all the faults that spring from Darkness and that are born with the Soul (when it is reborn), succeeds in dissolving his connection with the body (and attaining Emancipation). 1 The qualities having their origin in Passion, those that spring from Darkness, and those stainless one characterised by purity (viz., those included under the quality of Goodness), constitute as it were the seed from which all embodied creatures have grown. Amongst these, the attribute of Goodness alone is the cause through which persons of cleansed Souls succeed in attaining to Emancipation. A person of cleansed soul, therefore, should abandon all the qualities born of Passion and Darkness. Then again, when the quality of Goodness becomes freed from those of Passion and Darkness, it becomes more resplendent still. Some say that sacrifices and other acts performed with the aid of mantras, and which certainly contribute to the purification of the Soul, are evil or cruel acts. (This view is not correct). On the other hand, those acts are the chief means for dissociating the Soul from all worldly attachments, and for the observance of the religion of tranquillity. Through the influence of the qualities born of Passion, all unrighteous acts are performed, and all acts fraught with earthly purposes as also all such acts as spring from desire are accomplished. Through qualities born of Darkness, one does all acts fraught with cupidity and springing from wrath. In consequence of the attribute of Darkness, one embraces sleep and procrastination and becomes addicted to all acts of cruelty and carnal pleasure. That person, however, who, possessed of faith and scriptural knowledge, is observant of the attribute of Goodness, attends only to all good things, and becomes endued with (moral) beauty and soul free from every taint.'

 

 

Book 12
Chapter 213

 

 

 

 

 1 [y]
      kiṃ kurvan sukham āpnoti kiṃ kurvan duḥkham āpnute
      kiṃ kurvan nirbhayo loke siddhaś carati bhārata
  2 [bhī]
      damam eva praśaṃsanti vṛddhāḥ śrutisamādhayaḥ
      sarveṣām eva varṇānāṃ brāhmaṇasya viśeṣataḥ
  3 nādāntasya kriyā siddhir yathāvad upalabhyate
      kriyā tapaś ca vedāś ca dame sarvaṃ pratiṣṭhitam
  4 damas tejo vardhayati pavitraṃ dama ucyate
      vipāpmā nirbhayo dāntaḥ puruṣo vindate mahat
  5 sukhaṃ dāntaḥ prasvapiti sukhaṃ ca pratibudhyate
      sukhaṃ loke viparyeti manaś cāsya prasīdati
  6 tejo damena dhriyate na tat tīkṣṇo 'dhigacchati
      amitrāṃś ca bahūn nityaṃ pṛthag ātmani paśyati
  7 kravyādbhya iva bhūtānām adāntebhyaḥ sadā bhayam
      teṣāṃ vipratiṣedhārthaṃ rājā sṛṣṭaḥ svayambhuvā
  8 āśrameṣu ca sarveṣu dama eva viśiṣyate
      yac ca teṣu phalaṃ dharme bhūyo dānte tad ucyate
  9 teṣāṃ liṅgāni vakṣyāmi yeṣāṃ samudayo damaḥ
      akārpaṇyam asaṃrambhaḥ saṃtoṣaḥ śraddadhānatā
  10 akrodha ārjavaṃ nityaṃ nātivādo na mānitā
     guru pūjānasūyā ca dayā bhūteṣv apaiśunam
 11 janavādamṛṣā vādastuti nindā vivarjanam
     sādhu kāmaś cāspṛhayann āyāti pratyayaṃ nṛṣu
 12 avairakṛt sūpacāraḥ samo nindā praśaṃsayoḥ
     suvṛttaḥ śīlasaṃpannaḥ prasannātmātmavān budhaḥ
     prāpya loke ca satkāraṃ svargaṃ vai pretya gacchati
 13 sarvabhūtahite yukto na smayād dveṣṭi vai janam
     mahāhrada ivākṣobhya prajñā tṛptaḥ prasīdati
 14 abhayaṃ sarvabhūtebhyaḥ sarveṣām abhayaṃ yataḥ
     namasyaḥ sarvabhūtānāṃ dānto bhavati jñānavān
 15 na hṛṣyati mahaty arthe vyasane ca na śocati
     sa vai parimita prajñaḥ sa dānto dvija ucyate
 16 karmabhiḥ śrutasaṃpannaḥ sadbhir ācaritaiḥ śubhaiḥ
     sadaiva damasaṃyuktas tasya bhuṅkte mahat phalam
 17 anasūyā kṣamā śāntiḥ saṃtoṣaḥ priyavāditā
     satyaṃ dānam anāyāso naiṣa mārgo durātmanām
 18 kāmakrodhau vaśe kṛtvā brahmacārī jitendriyaḥ
     vikramya ghore tapasi brāhmaṇaḥ saṃśitavrataḥ
     kālākāṅkṣī carel lokān nirapāya ivātmavān

 

SECTION CCXIII

"Bhishma said, 'From the attribute of Passion arises delusion or loss of judgment. From the attribute of Darkness, O bull of Bharata's race, arise
p. 97
wrath and cupidity and fear and pride. When all these are destroyed, one becomes pure. By obtaining purity, a person succeeds in arriving at the knowledge of the Supreme Soul which is resplendent with effulgence, incapable of deterioration, without change, pervading all things, having the unmanifest for his refuge, and the foremost of all the deities. Invested in His maya, men fall away from knowledge and become senseless, and in consequence of their knowledge being darkened, yield to wrath. 1 From wrath, they become subject to desire. From desire spring cupidity and delusion and vanity and pride and selfishness. From such selfishness proceeds various kinds of acts. 2 From acts spring diverse bonds of affection and from those bonds of affection spring sorrow or misery and from acts fraught with joy and sorrow proceeds the liability to birth and death. 3 In consequence of the obligation of birth, the liability is incurred of a residence within the womb, due to the union of vital seed and blood. That residence is defiled with excreta and urine and phlegm, and always fouled with blood that is generated there. Overwhelmed by thirst, the Chit-Soul becomes bound by wrath and the rest that have been enumerated above. It seeks, however, to escape those evils. In respect of this, women must be regarded as instruments which set the stream of Creation agoing. By their nature, women are Kshetra, and men are Kshetrajna in respect of attributes. For this reason, persons of wisdom should not pursue women in especial (among other objects of the world). 4 Indeed, women are like frightful mantra-powers. They stupefy persons reft of wisdom. They are sunk in the attribute of Passion. They are the eternal embodiment of the senses. 5
p. 98
[paragraph continues] In consequence of the keen desire that men entertain for women, off-spring proceed from them, due to (the action of) the vital seed. As one casts off from one's body such vermin as take their birth there but as are not on that account any part of oneself, even so should one cast off those vermin of one's body that are called children, who, though regarded as one's own, are not one's own in reality. From the vital seed as from sweat (and other filth) creatures spring from the body, influenced by the acts of previous lives or in the course of nature. Therefore, one possessed of wisdom should feel no regard for them. 1 The attribute of Passion rests on that of Darkness. The attribute of Goodness, again, rests on that of Passion. Darkness which is unmanifest overspreads itself on Knowledge, and causes the phenomena of Intelligence and Consciousness. 2 That knowledge possessing the attributes of Intelligence and Consciousness has been said to be the seed of embodied Souls. That, again, which is the seed of such knowledge is called the Jiva (or Chit-Soul). 3 In consequence of acts and the virtue of time, the Soul goes through birth and repeated rounds of rebirth. As in a dream the Soul sports as if invested with a body which, of course, is due to the action of the mind, after the same manner, it obtains in the mother's womb a body in consequence of attributes and propensities having (past) acts for their origin. Whatever senses while it is there, are awakened by past acts as the operating cause, become generated
p. 99
in Consciousness in consequence of the mind co-existing with attachments. 1 In consequence of the past thoughts of sound that are awakened in it, the Soul, subjected to such influences, receives the organ of hearing. Similarly, from attachment to forms, its eye is produced, and from its longing after scent its organ of smelling. From thoughts of touch it acquires the skin. In the same way the five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing. Encased in body with all limbs fully developed in consequence (as shown above) of past acts, the Soul takes birth, with sorrow, both physical and mental, in the beginning, middle, and end. It should be known that sorrow springs from the very fact of acceptance of body (in the womb). It increases with the idea of Self. From renunciation of these (attachments which are the cause of birth), sorrow meets with an end. He that is conversant with sorrow's end attains to Emancipation. 2 Both the origin and the destruction of the senses rest in the attribute of Passion. The man of wisdom should act with proper scrutiny with the aid of the eye constituted by the scriptures. 3 The senses of knowledge, even if they succeed in earning all their objects, never succeed in overwhelming the man that is without thirst. The embodied Soul, by making its senses weak, escapes the obligation or rebirth.'" 4

Footnotes

97:1 In the Srutis it is said that Brahma has two attributes, Vidya (Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in consequence of this Maya that chit-souls or jivas become attached to worldly things. It is in consequence of this Maya that persons, even when they understand that all is nought, cannot totally dissociate themselves from them.
97:2 Mana is explained by the commentator as worship of one's own self; Darpa is freedom from all restraints; and Ahankara is a complete disregard of others and centering all thoughts on ones own self. Here Ahankara is not Consciousness.
97:3 Kritalakshanah is explained by the Commentator as Kritaswikarah.
97:4 The force of the simile lies in this: Prakriti binds Kshetrajna or the Soul and obliges it to take birth, etc. Women are Prakriti, men are Souls. As the Soul should seek to avoid the contact of Prakriti and strive for emancipation, even so should men seek to avoid women. It should be added that women, in almost all the dialects of India derived from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus illustrating the extraordinary popularity of the philosophical doctrine about Prakriti and Purusha.
97:5 Kritya is mantra-power or the efficacy of Atharvan rites. What is said here is that women are as frightful as Atharvan rites which can bring destruction upon even unseen foes. Rajasi antarhitah means that they are sunk so completely in that attribute as to become invisible, i.e., completely enveloped by that attribute.
98:1 The sense is this: parasitical vermin spring from sweat and other filth emitted by the body. Children spring from the vital seed. In the former case, it is Swabhava (nature) that supplies the active energy. In the latter, the undying influence of previous acts and propensities supply the active force. One's offspring, therefore, are like parasitical vermin on one's body. Wisdom should teach disregard or indifference for either.
98:2 This is a repetition of what has been asserted in various forms before. Rajas (passion) is the cause of Pravritti or propensity for acts. Sattwa (goodness) is enlightenment or the higher aspirations that lead to Brahma. Both rest on Tamas (Darkness), the first immediately, the last mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or Avyakta, it becomes clothed with that existence which is called life or which we realise in the world, the conditions of that life being Consciousness and Intelligence.
98:3 The Chit or Soul is all-Knowledge. When overspread with Ignorance or Darkness, it becomes manifested by Intelligence and Consciousness, i.e., assumes a form or body. Knowledge overspread by Darkness, therefore, or Knowledge with the attributes of Intelligence and Consciousness, is the cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore, is called the seed of the body. Then, again, the tadvijam (the second expression), i.e., the foundation on which knowledge overspread by ignorance (or knowledge with the attributes of intelligence and consciousness) rests, is, of course, pure Knowledge or chit or jiva or Soul as it existed before life. It is only another form of repeating a statement made several times before. Both the vernacular translators have misunderstood the last half of the second line.
99:1 The meaning, of course, is that while in the mother's womb, the Soul remembers the acts of past lives, and those acts influence and determine the growth of its senses as also the character it will display in its new life.
99:2 I do not follow Nilakantha in his grammatical exposition of the second line. That exposition seems to be very far-fetched. Besides tebhyah tyagat for tesham tyagat is no violence to grammar, the use of the ablative in this sense not being infrequent in these writings.
99:3 Women have before (vide verse 9 of this section) been said to be the embodiment of the senses and as antarhitah in Rajas or Passion. The senses, therefore, are, it is concluded here, originated in Rajas. By the destruction, again, of Rajas, they may be destroyed. What is wanted, therefore, is the conquest of Rajas or Passion. This may be effected with the aid of the eye whose vision has been sharpened by scriptural knowledge.
99:4 After indriyartham, as explained by the commentator, prapyapi is understood. There are two classes of indriyas, viz., those of knowledge and those for the performance of acts. Escapes the obligation of rebirth, i.e., attains to Emancipation.

 

 

 

Book 12
Chapter 214

 

 

 

 

1 [y]
      dvijātayo vratopetā yad idaṃ bhuñjate haviḥ
      annaṃ brāhmaṇa kāmāya katham etat pitāmaha
  2 [bhī]
      avedokta vratopetā bhuñjānāḥ kāryakāriṇaḥ
      vedokteṣu ca bhuñjānā vrataluptā yudhiṣṭhira
  3 [y]
      yad idaṃ tapa ity āhur upavāsaṃ pṛthagjanāḥ
      etat tapo mahārāja utāho kiṃ tapo bhavet
  4 [bhī]
      māsapakṣopavāsena manyante yat tapo janāḥ
      ātmatantropaghātaḥ sa na tapas tat satāṃ matam
      tyāgaś ca sannatiś caiva śiṣyate tapa uttamam
  5 sadopavāsī ca bhaved brahmacārī sadaiva ca
      muniś ca syāt sadā vipro daivataṃ ca sadā bhajet
  6 kutumbiko dharmakāmaḥ sadā svapnaś ca bhārata
      amāṃsāśī sadā ca syāt pavitraṃ ca sadā japet
  7 amṛtāśī sadā ca syān na ca syād viṣabhojanaḥ
      vighasāśī sadā ca syāt sadā caivātithi priyaḥ
  8 [y]
      kathaṃ sadopavāsī syād brahmacārī kathaṃ bhavet
      vighasāśī kathaṃ ca syāt sadā caivātithi priyaḥ
  9 [bhī]
      antarā prātar āśaṃ ca sāyam āśaṃ tathaiva ca
      sadopavāsī ca bhaved yo na bhuṅkte kathaṃ cana
  10 bhāryāṃ gacchan brahmacārī ṛtau bhavati brāhmaṇaḥ
     ṛtavādī sadā ca syāj jñānanityaś ca yo naraḥ
 11 abhakṣayan vṛthā māṃsam amāṃsāśī bhavaty uta
     dānanityaḥ pavitraś ca asvapnaś ca divā svapan
 12 bhṛtyātithiṣu yo bhuṅkte bhuktavatsu sadā sa ha
     amṛtaṃ sakalaṃ bhuṅkta iti viddhi yudhiṣṭhira
 13 abhuktavatsu nāśnānaḥ satataṃ yas tu vai dvijaḥ
     abhojanena tenāsya jitaḥ svargo bhavaty uta
 14 devatābhyaḥ pitṛbhyaś ca bhṛtyebhyo 'tithibhiḥ saha
     avaśiṣṭaṃ tu yo 'śnāti tam āhur vighasāsinam
 15 teṣāṃ lokā hy aparyantāḥ sadane brahmaṇā saha
     upasthitāś cāpsarobhiḥ pariyānti divaukasaḥ
 16 devatābhiś ca ye sārdhaṃ pitṛbhiś copabhuñjate
     ramante putrapautraiś ca teṣāṃ gatir anuttamā

 

SECTION CCXIV

"Bhishma said, 'I shall now tell thee what the means are (for conquering the senses) as seen with the eye of the scriptures. A person, O king, will attain to the highest end by the help of such knowledge and by framing his conduct accordingly. Amongst all living creatures man is said to be the foremost.
Among men, those that are regenerate have been called the foremost; and amongst the regenerate, they that are conversant with the Vedas. These last are regarded as the souls of all living creatures. Indeed, those Brahmanas
p. 100
that are conversant with the Vedas are regarded as all-seeing and omniscient. They are persons who have become conversant with Brahma. As a blind man, without a guide, encounters many difficulties on a road, so has a person destitute of knowledge to encounter many obstacles in the world. For this reason, those that are possessed of knowledge are regarded as superior to the rest. Those that are desirous of acquiring virtue practise diverse kinds of rites according to the dictates of the scriptures. They do not, however, succeed in attaining to Emancipation, all that they gain being those good qualities of which I shall presently speak. 1 Purity of speech, of body, and of mind, forgiveness, truth, steadiness, and intelligence,--these good qualities are displayed by righteous persons observant of both kinds of religion. That which is called Brahmacharya (religion of abstention or yoga) is regarded as the means of attaining to Brahma. That is the foremost of all religions. It is by the practice of that religion that one obtains the highest end (viz., Emancipation). Brahmacharya is divested of all connection with the five vital breaths, mind, understanding, the five senses of perception, and the five senses of action. It is on that account free from all the perceptions that the senses give. It is heard only as a word, and its form, without being seen, can only be conceived. It is a state of existence depending only on the mind. It is free from all connection with the senses. That sinless state should be attained to by the understanding alone. He that practises it duly attains to Brahma; he that practises it half and half, attains to the condition of the gods; while he that practises it indifferently, takes birth among Brahmanas and possessed of learning attains to eminence. Brahmacharya is exceedingly difficult to practise. Listen now to the means (by which one may practise it). That regenerate person who betakes himself to it should subdue the quality of Passion as soon as it begins to manifest itself or as soon as it begins to be powerful. One that has betaken oneself to that vow should not speak with women. He should never cast his eyes on an undressed woman. The sight of women, under even indifferent circumstances, fills all weak-minded men with Passion. If a person (while observing this vow) feels a desire for woman rising in his heart, he should (as an expiation) observe the vow called Krichcchra and also pass three days in water. 2 If desire is entertained in course of a dream, one should, diving in water, mentally repeat for three times the three Riks by Aghamarshana. 3 That wise man who has betaken himself to the practice of this vow should, with an extended and enlightened
p. 101
mind, burn the sins in his mind which are all due to the quality of Passion. As the duct that bears away the refuse of the body is very closely connected with the body, even so the embodied Soul is very closely connected with the body that confines it. The different kinds of juices, passing through the network of arteries, nourish men's wind and bile and phlegm, blood and skin and flesh, intestines and bones and marrow, and the whole body. Know that there are ten principal ducts. These assist the functions of the five senses. From those ten branch out thousands of other ducts that are minuter in form. Like rivers filling the ocean at the proper season, all these ducts, containing juices nourish the body. Leading to the heart there is a duct called Manovaha. It draws from every part of the human body the vital seed which is born of desire. Numerous other ducts branching out from that principal one extend into every part of the body and bearing the element of heat cause the sense of vision (and the rest). As the butter that lies within milk is churned up by churning rods, even so the desires that are generated in the mind (by the sight or thought of women) draw together the vital seed that lies within the body. In the midst of even our dreams passion having birth in imagination assails the mind, with the result that the duct already named, viz., Manovaha, throws out the vital seed born of desire. The great and divine Rishi Atri is well-conversant with the subject of the generation of the vital seed. The juices that are yielded by food, the duct called Manovaha, and the desire that is born of imagination,--these three are the causes that originate the vital seed which has Indra for its presiding deity. The passion that aids in the emission of this fluid is, therefore, called Indriya. Those persons who know that the course of vital seed is the cause of (that sinful state of things called) intermixture of castes, are men of restrained passions. Their sins are regarded to have been burnt off, and they are never subjected to rebirth. He that betakes himself to action simply for the purposes of sustaining his body, reducing with the aid of the mind the (three) attributes (of Goodness, Passion, and Darkness) into a state of uniformity, and brings at his last moments the vital breaths to the duct called Manovaha, escapes the obligation of rebirth. 1 The Mind is sure to gain Knowledge. It is the Mind that takes the form of all things. The minds of all high-souled persons, attaining to success through meditation,
p. 102
become freed from desire, eternal, and luminous. 1 Therefore, for destroying the mind (as mind), one should do only sinless deeds and freeing oneself from the attributes of Passion and Darkness, one is sure to attain to an end that is very desirable. 2 Knowledge (ordinarily) acquired in younger days becomes weakened with decrepitude. A person, however, of ripe understanding succeeds, through the auspicious effects of past lives, in destroying his desires. 3 Such a person, by transcending the bonds of the body and the senses like a traveller crossing a path full of obstacles, and transgressing all faults he sees, succeeds in tasting the nectar (of Emancipation).'"

Footnotes

100:1 Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam niratisayam. The Burdwan translator, while using the very words of the commentator, mistranslates this verse: The speaker desires to show the difference between the religion of Pravritti or acts and that of Nivritti or abstention from acts. Those that follow the former cannot attain to Emancipation. What they gain are certain good qualities mentioned in the next verse, which, however, are equally gained by the followers of the religion of Nivritti.
100:2 The vow of Krichcchra consists of certain fasts. Pass three days in water, i.e., stand in tank or stream with water up to the chin.
100:3 The three Riks begin with Ritancha, Satyancha etc. Every Brahmana who knows his morning and evening prayers knows these three Riks well.
101:1 "With the aid of the mind" means yoga Dehakarma means one whose acts are undertaken only for the purpose of sustaining the body, i.e., one who does no act that is not strictly necessary for supporting life; hence, as the commentator explains, one who is free from all propensities leading to external objects. Manovaham Pranan nudan, i.e., bringing to sending the vital breaths to the duct called Manovaha or Sushumna. Though a physical act, its accomplishment becomes possible only by a long course of penances consisting in the withdrawal of the mind from external objects. "Reducing the (three) attributes to a state of uniformity," as explained by the commentator, means arriving at Nirvikalpa, i.e., at that state of knowledge which is independent of the senses.
102:1 The Knowledge here spoken of is that knowledge which is independent of the senses. What the speaker says is that such Knowledge is no myth but is sure to arise. When it arises, its possessor comes to know that the external world, etc., is only the mind transformed, like the sights seen and sounds heard and thoughts cherished in a dream. In the second line the results of that knowledge are declared. The mind of a Mahatma is mantra-siddha, i.e., has won success by the meditation of the initial mantra, or om; it is nitya, i.e., eternal, meaning probably that though the result of Maya or Avidya, it is no longer subject to rebirth; it is virajas, i.e., free from desire and passion, and lastly it is Jyotishmat or luminous, meaning Omniscient and Omnipotent. The commentator cites a passage from Vasishtha's treatise on yoga which declares the same results as consequent on the attainment of Knowledge. It is, of course, implied that in attaining to such a state, the mind as mind must be destroyed or merged into the Soul and the Soul, with knowledge only for its attribute, must exist. In the previous verse emancipation after death has been spoken of. In this jivan-mukti or emancipation in life is referred to.
102:2 "Freeing oneself from the attributes of Passion and Darkness", i.e., by practising the religion of abstention from acts.
102:3 Adatte from da meaning to cut or destroy. Manasam volam as explained by the commentator, is sankalpam, i.e., desires or purposes. The man of ripe understanding, by doing this, attains to that knowledge which is not subject to decay with age. Hence, such knowledge is superior to knowledge acquired in the ordinary way.

 

 

Book 12
Chapter 215

 

 

 

 

1 [y]
      yad idaṃ karma loke 'smiñ śubhaṃ vā yadi vāśubham
      puruṣaṃ yojayaty eva phalayogena bhārata
  2 kartā svit tasya puruṣa utāho neti saṃśayaḥ
      etad icchāmi tattvena tvattaḥ śrotuṃ pitāmaha
  3 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      prahrādasya ca saṃvādam indrasya ca yudhiṣṭhira
  4 asaktaṃ dhūtapāpmānaṃ kule jātaṃ bahuśrutam
      astambham anahaṃkāraṃ sattvasthaṃ samaye ratam
  5 tulyanindāstutiṃ dāntaṃ śūnyāgāra niveśanam
      carācarāṇāṃ bhūtānāṃ viditaprabhavāpyayam
  6 akrudhyantam ahṛṣyantam apriyeṣu priyeṣu ca
      kāñcane vātha loṣṭe vā ubhayoḥ samadarśanam
  7 ātmaniḥśreyasajñāne dhīraṃ niścita niścayam
      parāvarajñaṃ bhūtānāṃ sarvajñaṃ samadarśanam
  8 śakraḥ prahrādam āsīnam ekānte saṃyatendriyam
      bubhutsamānas tat prajñām abhigamyedam abravīt
  9 yaiḥ kaiścīt saṃmato loke guṇaiḥ syāt puruṣo nṛṣu
      bhavaty anapagān sarvāṃs tān guṇāṁl lakṣayāmahe
  10 atha te lakṣyate buddhiḥ samā bāla janair iha
     ātmānaṃ manyamānaḥ sañ śreyaḥ kim iha manyase
 11 baddhaḥ pāśaiś cyutaḥ sthānād dviṣatāṃ vaśam āgataḥ
     śriyā vihīnaḥ prahrāda śocitavye na śocasi
 12 prajñā lābhāt tu daiteya utāho dhṛtimattayā
     prahrāda svastharūpo 'si paśyan vyasanam ātmanaḥ
 13 iti saṃcoditas tena dhīro niścita niścayaḥ
     uvāca ślakṣṇayā vācā svāṃ prajñām anuvarṇayan
 14 pravṛttiṃ ca nivṛttiṃ ca bhūtānāṃ yo na budhyate
     tasya stambho bhaved bālyān nāsti stambho 'nupaśyataḥ
 15 svabhāvāt saṃpravartante nivartante tathaiva ca
     sarve bhāvās tathā bhāvāḥ puruṣārtho na vidyate
 16 puruṣārthasya cābhāve nāsti kaś cit svakārakaḥ
     svayaṃ tu kurvatas tasya jātu māno bhaved iha
 17 yas tu kartāram ātmānaṃ manyate sādhvasādhunoḥ
     tasya doṣavatī prajñā svamūrty ajñeti me matiḥ
 18 yadi syāt puruṣaḥ kartā śakrātma śreyase dhruvam
     ārambhās tasya sidhyeran na ca jātu parāhavet
 19 aniṣṭasya hi nirvṛttir anivṛttiḥ priyasya ca
     lakṣyate yatamānānāṃ puruṣārthas tataḥ kutaḥ
 20 aniṣṭasyābhinirvṛttim iṣṭasaṃvṛttim eva ca
     aprayatnena paśyāmaḥ keṣāṃ cit tat svabhāvataḥ
 21 pratirūpa dharāḥ ke cid dṛśyante buddhisattamāḥ
     virūpebhyo 'lpabuddhibhyo lipsamānā dhanāgamam
 22 svabhāvapreritāḥ sarve niviśante guṇā yadā
     śubhāśubhās tadā tatra tasya kiṃ mānakāraṇam
 23 svabhāvād eva tat sarvam iti me niścitā matiḥ
     ātmapratiṣṭhitā prajñā mama nāsti tato 'nyathā
 24 karmajaṃ tv iha manye 'haṃ phalayogaṃ śubhāśubham
     karmaṇāṃ viṣayaṃ kṛtsnam ahaṃ vakṣyāmi tac chṛṇu
 25 yathā vedayate kaś cid odanaṃ vāyaso vadan
     evaṃ sarvāṇi karmāṇi svabhāvasyaiva lakṣaṇam
 26 vikārān eva yo veda na veda prakṛtiṃ parām
     tasya stambho bhaved bālyān nāsti stambho 'nupaśyataḥ
 27 svabhāvabhāvino bhāvān sarvān eveha niścaye
     budhyamānasya darpo vā māno vā kiṃ kariṣyati
 28 veda dharmavidhiṃ kṛtsnaṃ bhūtānāṃ cāpy anityatām
     tasmāc chakra na śocāmi sarvaṃ hy evedam antavat
 29 nirmamo nirahaṃkāro nirīho muktabandhanaḥ
     svastho 'vyapetaḥ paśyāmi bhūtānāṃ prabhavāpyayau
 30 kṛtaprajñasya dāntasya vitṛṣṇasya nirāśiṣaḥ
     nāyāsa vidyate śakra paśyato lokavidyayā
 31 prakṛtau ca vikāre ca na me prītir na ca dviṣe
     dveṣṭāraṃ na ca paśyāmi yo mamādya mamāyate
 32 nordhvaṃ nāvān na tiryak ca na kva cic chakra kāmaye
     na vijñāne na vijñeye nājñāne śarma vidyate
 33 [ṣakra]
     yenaiṣā labhyate prajñā yena śāntir avāpyate
     prabrūhi tam upāyaṃ me samyak prahrāda pṛcchate
 34 [prahlāda]
     ārjavenāpramādena prasānenātmavattayā
     vṛddhaśuśrūsayā śakra puruṣo labhate mahat
 35 svabhāvāl labhate prajñāṃ śāntim eti svabhāvataḥ
     svabhāvād eva tat sarvaṃ yat kiṃ cid anupaśyasi
 36 [bhī]
     ity ukto daitya patinā śakro vismayam āgamat
     prītimāṃś ca tadā rājaṃs tad vākyaṃ pratyapūjayat
 37 sa tadābhyarcya daityendraṃ trailokyapatir īśvaraḥ
     asurendram upāmantya jagāma svaṃ niveśanam

SECTION CCXV

"Bhishma said, 'Living creatures, by being attached to objects of the senses which are always fraught with evil, become helpless. Those high-souled persons, however, who are not attached to them, attain to the highest end. The man of intelligence, beholding the world over-whelmed with the evils constituted by birth, death, decrepitude, sorrow, disease, and anxieties, should exert themselves for the attainment of Emancipation. He should be pure in speech, thought, and body; he should be free from pride. Of tranquil soul and possessed of knowledge, he should lead a life of mendicancy, and pursue happiness without being attached to any worldly object. Again, if attachment be seen to possess the mind in consequence of compassion to creatures, he should, seeing that the universe is the result of acts, show
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indifference in respect of compassion itself. 1 Whatever good, acts are performed, or whatever sin (is perpetrated), the doer tastes the consequences. Hence, one should, in speech, thought, and deed, do only acts that are good. 2 He succeeds in obtaining happiness who practises abstention from injuring (others), truthfulness of speech, honesty towards all creatures, and forgiveness, and who is never heedless. Hence one, exercising one's intelligence, should dispose one's mind, after training it, on peace towards all creatures. 3 That man who regards the practice of the virtues enumerated above as the highest duty, as conducive to the happiness of all creatures, and as destructive of all kinds of sorrow, is possessed of the highest knowledge, and succeeds in obtaining happiness. Hence (as already said), one should, exercising one's intelligence, dispose one's mind, after training it, on peace towards all creatures. One should never think of doing evil to others. One should not covet what is far above one's power to attain. One should not turn one's thoughts towards objects that are non-existent. One should, on the other hand, direct one's mind towards knowledge by such persistent efforts as are sure to succeed. 4 With the aid of the declarations of the Srutis and of persistent efforts calculated to bring success, that Knowledge is sure to flow. One that is desirous of saying good words or observing a religion that is refined of all dross, should utter only truth that is not fraught with any malice or censure. One that is possessed of a sound heart should utter words that are not fraught with dishonesty, that are not harsh, that are not cruel, that are not evil, and that are not characterised by garrulity. The universe is bound in speech. If disposed to renunciation (of all worldly objects) then should one proclaim, 5 which a mind fraught with humility and a cleansed understanding, one's own evil acts. 6 He who betakes himself to action, impelled thereto by propensities fraught with the attribute of Passion, obtains much misery in this world and at last sinks into hell. One should, therefore, practise
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self-restraint in body, speech, and mind. Ignorant persons bearing the burdens of the world are like robbers laden with their booty of straggling sheep (secreted from herds taken out for pasture). The latter are always regardful of roads that are unfavourable to them (owing to the presence of the king's watch). 1 Indeed, as robbers have to throw away their spoil if they wish for safety, even so should a person cast off all acts dictated by Passion and Darkness if he is to obtain felicity. Without doubt, a person that is without desire, free from the bonds of the world, contented to live in solitude, abstemious in diet, devoted to penances and with senses under control, that has burnt all his sorrows by (the acquisition of) knowledge, that takes a pleasure in practising all the particulars of yoga discipline, and that has a cleansed soul, succeeds, in consequence of his mind being withdrawn into itself, in attaining to Brahma or Emancipation. 2 One endued with patience and a cleansed soul, should, without doubt, control one's understanding. With the understanding (thus disciplined), one should next control one's mind, and then with the mind overpower the objects of the senses. Upon the mind being thus brought under control and the senses being all subdued, the senses will become luminous and gladly enter into Brahma. When one's senses are withdrawn into the mind, the result that occurs is that Brahma becomes manifested in it. Indeed, when the senses are destroyed., and the soul returns to the attribute of pure existence, it comes to be regarded as transformed into Brahma. Then again, one should never make a display of one's yoga power. On the other hand, one should always exert to restrain one's senses by practising the rules of yoga. Indeed, one engaged in the practice of yoga rules should do all those acts by which one's conduct and disposition may become pure. 3 (Without making one's yoga powers the means of one's subsistence) one should rather live upon broken grains of corn, ripe beans, dry cakes of seeds from which the oil has been pressed out, pot-herbs, half-ripe barley, flour of fried pulses, fruits, and roots, obtained in alms. 4 Reflecting upon the characteristics of time and place, one should according to one's inclinations observe, after proper examination, vows and rules about fasts. One should not suspend an observance that has been begun. Like one slowly creating a fire, one should gradually extend an act that is prompted by knowledge. By doing so, Brahma gradually shines in one like the Sun. The Ignorance which has Knowledge for its resting ground, extends its influence over all the three states (of waking, dreaming and dreamless slumber). The
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[paragraph continues] Knowledge, again, that follows the Understanding, is assailed by Ignorance. 1 The evil-hearted person fails to obtain a knowledge of the Soul in consequence of taking it as united with the three states although in reality it transcends them all. When, however, he succeeds in apprehending the limits under which the two, viz., union with the three states and separation from them, are manifested, it is then that he becomes divested of attachment and attains to Emancipation. When such an apprehension has been attained, one transcends the effects of age, rises superior to the consequences of decrepitude and death, and obtains Brahma which is eternal, deathless, immutable, undeteriorating.'"

Footnotes

103:1 Compassion may sometimes lead to excess of attachment, as in the case of Bharata towards his little deer. The universe is the result of acts because acts determine the character of the life the soul assumes. In the case of Bharata, he was obliged to take birth as a deer in his next life in consequence of all his thoughts in the previous life having been centred on a deer.
103:2 K.P. Singha wrongly translates this verse. Tat should be supplied before asnute; there is redundant va in the first line. The Burdwan translator renders it correctly.
103:3 The buddhi here referred to is intelligence cleansed by scriptures. Samahitam manak is, as explained by the commentator, mind freed from anger and malice, etc., i.e., properly trained.
103:4 One should not covet, etc., like kingdoms and thrones in the case of ordinary men. "Non-existent objects," such as sons and wives that are dead or that are unborn or unwed.
103:5 Samsara, as explained by the commentator, means both this and the other world. It is bound in speech in this sense, viz., that whatever is spoken is never destroyed and affects permanently both the speaker and the listener, so that not only in one life, but in the infinite course of lives, the speaker will be affected for good or for evil by the words that escape his lips. This fully accords with the discovery of modern science, so eloquently and poetically enunciated by Babbage, of the indestructibility of force or energy when once applied. How appalling is the sanction (which is not a myth) under which evil speaking is forbidden.
103:6 Such self-disclosure destroys the effects of those acts and prevents their recurrence.
104:1 Robbers laden with booty are always in danger of seizure. Even so unintelligent men bearing the burdens of life are always liable to destruction.
104:2 Nishpraiharena means Niruddhena as explained by the commentator.
104:3 I adopt the reading prakasela and the interpretation that Nilakantha puts upon it.
104:4 K.P. Singha translates these words very carelessly. The Burdwan translator, by following the commentator closely, has produced a correct version. Kulmasha means ripe grains or seeds of the Phaselous radiatus. Pinyaka is the cake of mustard seed or sesamum after the oil has been pressed out. Yavaka means unripe barley, or, as the commentator explains, raw barley powdered and boiled in hot water.
105:1 What is meant by the first line of the verse is this. The Soul had, before the creation, only Knowledge for its attribute. When Ignorance or Delusion, proceeding from Supreme Brahma, took possession of it, the Soul became an ordinary creature, i.e., consciousness, mind, etc., resulted. This Ignorance, therefore, established itself upon Knowledge and transformed the original character of the Soul. What is stated in the second line is that ordinary knowledge which follows the lead of the understanding is affected by ignorance, the result of which is that the Soul takes those things that really spring from itself to be things different from itself and possessing an independent existence.

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection )