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1 Sanat-sujata Teachings of Sage Sanatsujata Readings from The Mahabharata From The Mahabharata Udyoga Parva (Sanat-sujata parva), Section XLI Translated by Sri Kisari Mohan Ganguli
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    Sanat-sujata TeachingsofSageSanatsujataReadingsfromTheMahabharata

    From The Mahabharata Udyoga Parva (Sanat-sujata parva),

    Section XLI

    TranslatedbySriKisariMohanGanguli

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    [Note:ViduraintroducessageSanatsujatatokingDhritarashtra]

    [NotesarecommentsbythescholarandtranslatorSriKisariMohanGanguli]

    Dhritarashtra said: If there isanything still leftunsaidby thee,OVidura, say it then,as Iamreadytolistentothee.Thediscourseis,indeed,charming.

    Vidurasaid:ODhritarashtra,OthouoftheBharatarace,thatancientandimmortalRishiSanatsujatawho,leadingalifeofperpetualcelibacy,hassaidthatthereisnoDeath.Thatforemostofall intelligent personswill expound to thee all the doubts in thymind, both expressed andunexpressed.

    Dhritarashtrasaid:DothounotknowwhatthatimmortalRishiwillsayuntome?OVidura,dothousayit,ifindeed,thouhastthatdegreeofwisdom.

    Vidurasaid:IambornintheSudraorderand,therefore,donotventuretosaymorethanwhatI have already said. The understanding, however, of that Rishi, leading a life of celibacy, isregarded byme to be infinite.He that is a Brahmana by birth, by discoursing on even theprofoundestmysteries,never incurs thecensureof thegods. It is for thisalone that Idonotdiscoursetothee,uponthesubject.

    Dhritarashtrasaid:Tellme,OVidura,howwiththisbodyofmineIcanmeetwiththatancientandimmortalone(Sanatsujata)?

    As this story is repeated by Vaisampayana , who said : Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And then after having rested a while, the Rishi was seated at his ease.

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    Viduraaddressedhim,saying:Oillustriousone,thereisadoubtinDhritarashtrasmindwhichisincapableofbeingexplainedawaybyme. Itbehoveththee,therefore,toexpound it,sothatlisteningtothydiscourse,thischiefofmenmaytideoverallhissorrows,andtothatgainandloss, what is agreeable and what disagreeable, decrepitude and death, fright and jealousy,hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease andincreasemayallbebornebyhim.

    Vaisampayana said: Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge.

    Andtheking(Dhritarashtra)questionedtheRishisaying:OsaintSujata,Ihearthatyouareofthe opinion that there is noDeath. Again it is said that the gods and the Asuras (demons)practiseasceticausteritiesinordertoavoiddeath.Ofthesetwoopinions,then,whichistrue?

    Ignorance is Death

    Sanatsujatasaid:Somesay,deathisavertablebyparticularacts;inothersopinionthereisnodeath;youhaveaskedmewhichoftheseistrue.Listentome,Oking,asIdiscoursetoyouonthis,sothatyourdoubtsmayberemoved.Know,Okshatriya,thatbothofthesearetrue.Thelearnedareoftheopinionthatdeathresultsfromignorance.IsaythatignoranceisDeath,andso the absence of ignorance (Knowledge) is immortality. It is from ignorance that Asurasbecamesubjecttodefeatanddeath,anditisfromtheabsenceofignorancethatthegodshaveattainedthenatureofBrahman(SupremeReality).Deathdoesnotdevourcreatureslikeatiger;itsformitselfisunascertainable.Besidesthis,someimagineYama(godofdeath)tobeDeath.This,however,isduetotheweaknessofthemind.

    ThepursuitofBrahmanorSelfknowledgeisimmortality.That(imaginary)god(Yama)holdshissway intheregionofthePitris(deceasedancestors),beingthesourceofblisstothevirtuousandofwoetothesinful. It isathiscommandthatdeath intheformofwrath, ignoranceandcovetousness, occurs among men. Swayed by pride, men always walk in unrighteous path.Noneamongstthemsucceedsinattainingtohisrealnature.Withtheirunderstandingclouded,

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    andthemselvesswayedbytheirpassions,theycastofftheirbodiesandrepeatedlyfallintohell.They are always followed by their senses. It is for this that ignorance receives the name ofdeath.

    Those men that desire the fruits of action when the time comes for enjoying those fruits,proceed to heaven, casting off their bodies. Hence they cannot avoid death. Embodiedcreatures, from inability to attain knowledge of Brahman and from their connection withearthlyenjoyments,areobligedtosojourninacycleofrebirths,upanddownandaround.Thenatural inclinationofman towardspursuits that areunreal is alone the causeof the sensesbeingledtoerror.Thesoulthatisconstantlyaffectedbythepursuitofobjectsthatareunreal,rememberingonly thatwithwhich it isalwaysengaged,adoresonlyearthlyenjoyments thatsurroundit.

    These three,viz., thedesireofenjoyments, lustandwrath, lead foolishmen todeath. Thedesireofenjoymentsfirstkillsmen.Lustandwrathsoonfollowbehindit.Thesethree,viz.,thedesire of enjoyments, lust andwrath, lead foolishmen to death. They, however, that haveconquered theirsouls,succeedbyselfrestraint, toescape death.He thathasconqueredhissoulwithoutsufferinghimselftobeexcitedbyhisambitiousdesireconquersthese,regardingthem as of no value, by the aid of Selfknowledge. Ignorance, assuming the form of Yama,cannot devour that learnedmanwho controlled his desires in thismanner. Thatmanwhofollowshisdesires isdestroyedalongwithhisdesires.He,however,thatcanrenouncedesire,cancertainlydriveawayallkindsofwoe.Desireis,indeed,ignoranceanddarknessandhellinrespect of all creatures, for swayed by it they lose their senses. As intoxicated persons inwalkingalongastreetreeltowardsrutsandholes,somenundertheinfluenceofdesire,misledbydeludingjoys,runtowardsdestruction.Whatcandeathdotoapersonwhosesoulhasnotbeenconfoundedormisledbydesire?Tohim,deathhasnoterrors,likeatigermadeofstraw.

    Therefore,OKshatriya, if theexistenceofdesire,which is ignorance, is tobedestroyed,nowish,noteven theslightestone, iseither tobe thoughtoforpursued.Thatsoul,which is inyourbody,associatedas it iswithwrathand covetousnessand filledwith ignorance, that isdeath.Knowingthatdeatharisesinthisway,hethatreliesonknowledge,entertainsnofearofdeath. Indeed,asthebody isdestroyedwhenbroughtunderthe influenceofdeath,sodeathitselfisdestroyedundertheinfluenceofknowledge.

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    Dhritarashtra said: TheVedas declare the emancipating capacity of those highly sacred andeternal regions that are said to be obtainable by the regenerate classes by prayers andsacrifices.Knowingthis,whyshouldnotalearnedpersonhaverecourseto(religious)acts?

    [Note: The question that Dhritarashtra asks is easy enough. The Rishi having applaudedknowledgeand itsefficacy inprocuringemancipation, the king asks, if knowledge isof suchefficacy,whatthenisthevalueofKarmaoracts,i.e.,prayersandsacrificesasordainedintheVedas? Ijyaya is the instrumental form of Ijya, meaning sacrifices, religious rites andceremonies.PararthamisexplainedbyNilakanthatomeanMokshaprapakatwam,i.e.,capacityto lead toemancipation. It shouldbenotedhere that theHindu ideaofemancipation isnotblissenjoyedbyaconsciousSelf,butfreedomfromtheobligationofrebirthandKarma.MereKarma,assuch,impliespainandmiseryandtheSupremeSoul(ParaBrahman)iswithoutactionandattributes.Althoughotherkindsofsalvationarespokenofinothersystemsofphilosophy,theemancipation that forms the subjectof thesequeriesandanswers, is freedom from thisKarma.]

    Sanatsujatasaid: Indeed,hethat iswithoutknowledgeproceedstherebythepath indicatedby you, and theVedas alsodeclare that there arebothbliss andemancipation.Buthe thatregards the material body to be self, if he succeeds in renouncing desire, at once attainsemancipation (orBrahman). If,however,one seeksemancipationwithout renouncingdesire,onemusthave toproceedalong the (prescribed) routeofaction, taking care todestroy thechancesofhisretracingtheroutesthathehasoncepassedover.

    [Note:TheRishianswers:Yes,Karmaoractiondoes, indeed, leadtotheemancipatestate. Intheregions,ofwhichyouspeak,therearebothblissandemancipation.(Arthajata)isexplainedbyNilakantha tomeanBhijamokshakhyaprayojana samanyam).The second line iselliptical,theconstructionbeingParatmaaniha(san)paramayati;(anyathatu)margenanihatyaparam(prayati).Paratma isexplainedbyNilkanthtomeanonewhoregardsthematerialbodytobeSelf.InthesucceedingSlokas(verses)theRishiusesthewordDehinthat,inthisconnection,isthesameasDehabhimanin.

    TheRishisansweris:Thematerialist,byrenouncingdesire,attainstothestateoftheSupremeSoul, i.e.,emancipation.The sense seems tobe thatby renouncingdesire,bothactionsand

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    attributesare lost.Thestate,therefore,ofsuchasoul isoneof inaction,orperfectquietudeand the absence of attributes, which is exactly the nature of the Supreme Soul. If, again,emancipation be sought without extinguishing desire, ie., by the aid of work (prayers andsacrifices), it is tobeattained "byextinguishingpathbypath," i.e., the seeker is toproceedalongadefiniteorprescribedroute,takingcarethattheportionsoftherouteheoncepassesovermaynothavetoberetroddenbyhim.Action,asexplainedinasubsequentSloka,leads,itistruetoregionsofblissandemancipation,butthatstate istransitory,forwhenthemerit isextinguished,thestatethatwasattainedinconsequenceofit,isextinguished,andthepersonfallingoff,hastorecommenceaction.If,therefore,permanentemancipationistobeattained,theobligationof recommencingactionmustbegot ridof, i.e.,caremustbe taken that theportionsoftherouteoncepassedovermaynothavetoberetrodden.]

    Dhritarashtrasaid:WhoisitthaturgestheUnbornandAncientOne?If,again,itisHethatisallthisUniverse inconsequenceofHishavingenteredeverything (withoutdesireasHe is)whatcanbeHisaction,orhishappiness?Olearnedsage,tellmeallthistruly.

    [Note: Apparently this question of Dhritarashtra is not connectedwithwhat precedes. Theconnection,however, is intimate,andthequestion followsasacorollary fromtheRishis lastanswer.TheRishihavingsaidthattheordinarysoul,byacertainprocess(i.e.renunciationofdesire)attains to thestateof theSupremeSoul,Dhritarashtra infers thatviceversa, it is theSupremeSoulthatbecomestheordinarysoul,for(asNilkanthaputsitinthephraseologyoftheNyayaschool)thingsdifferentcannotbecomewhattheyarenotandunlessthingsaresimilar,theycannotbecomeofthesamenature.ApplyingthismaximoftheNyayaitisseenthatwhentheordinarysoulbecomestheSupremeSoul,thesearenotdifferent,and,therefore, it istheSupremeSoulthatbecomestheordinarysoul.

    Under this impression Dhritarashtra asks:Well, if it is the Supreme Soul that becomes theordinarysoul,whoisitthaturgestheSupremeSoultobecomeso?Andifallthis(universe)beindeed, thatSoul, in consequenceof the latterpervadingandentering intoeverything, thendivestedofdesireastheSupremeSoul is,where isthepossibilityof itsaction(actionorworkbeingthedirectconsequenceofdesire)?If it isansweredthattheuniverseistheDeitys leela(meresport,assomeschoolsofphilosophyassert),then,aseverysport isascribabletosomemotiveofhappiness,whatcanbethehappinessoftheDeity,who,aspresupposed,iswithoutdesire?]

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    Sanatsujatasaid:There isgreatobjection incompletely identifying(ashere)thetwothataredifferent.Creatures always spring from the union ofConditions (withwhat in its essence iswithoutConditions).This viewdoesnotdetract from the supremacyof theUnborn and theAncientOne.Asformen,theyalsooriginateintheunionofConditions.AllthisthatappearsisnothingbutthateverlastingSupremeSoul.Indeed,theuniverseiscreatedbytheSupremeSoulitselfundergoingtransformations.TheVedasdoattributethispower(ofselftransformation)totheSupremeSoul.Forthe identity,again,ofthepowerand itspossessor,boththeVedasandothersaretheauthority.

    [Note: The Rishi answers: There is a great objection in admitting the complete or essentialidentity of things different, i.e., the ordinary soul and Supreme Soul being different, theiridentitycannotbeadmitted.Asregardscreatures,theyflowcontinuallyfromAnadiyoga, i.e.,theunionof theSupremeSoulwhich in itself isunconditioned)withtheconditionsofspace,timeetc; i.e.,there isthismuchof identity,thereforebetweentheordinaryandtheSupremeSoul, but not a complete or essential identity. It is also in consequence of this that thesuperiorityof theSupremeSoul isnot lost (theopposite theorywouldbedestructiveof thatsuperiority).ThefavouriteanalogyofthethinkersofthisschoolforexplainingtheconnectionoftheSupremeSoulwith theuniverse isderived from theconnectionofAkasawithGjatakasa,i.e.,spaceabsoluteandunconditionedandspaceasconfinedbythelimitsofavessel.Thelatterhasaname, ismovedwhenthevessel ismoved,and is limited inspace;whilespace itself,ofwhich the vessels space forms a part, is absolute and unconditioned, immovable andunlimited.]

    Is virtue competent to destroy vice, or is it itself destroyed by vice?

    Dhritarashtra said: In thisworld, some practise virtue, and some renounce action or Karma(adoptingwhat iscalledSannyasaYoga).Respecting those thatpractisevirtue Iask, isvirtuecompetenttodestroyvice,orisititselfdestroyedbyvice?

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    Sanatsujata said: The fruits of virtue and of (perfect) inaction are both serviceable in thatrespect (i.e., forprocuringemancipation). Indeed,botharesuremeans for theattainmentofemancipation.Theman,however, that iswise,achieves successbyknowledge (inaction).Ontheotherhand, thematerialist acquiresmerit (by action) and (as the consequence thereof)emancipation.Hehasalso(incourseofhispursuit)toincursin.Havingobtainedagainfruitsofbothvirtueandvicewhicharetransitory,(heaven,havingitsendasalsohellinrespectofthevirtuous and the sinful), the man of action becomes once more addicted to action as theconsequenceofhisownpreviousvirtuesandvices.Themanofaction,however,whopossessesintelligence,destroyshis sinsbyhisvirtuousacts.Virtue, therefore, is strong,andhence thesuccessofthemanofaction.

    Dhritarashtrasaid:Tellme,accordingtotheirgradation,ofthoseeternalregionsthataresaidtobeattainable,asthefruitsoftheirownvirtuousacts,byregeneratepersons,engagedinthepracticeofvirtue.Speakuntomeofothersregionsalsoofasimilarkind.O learnedsire, Idonotwishtohearofactions(towardswhichmansheartnaturallyinclines,howeverinterdictedorsinfultheymaybe).

    Heavenly prosperity, on the other hand, is unattainable by one that is without true wisdom.

    Sanatasujatasaid:ThoseregeneratepersonsthattakeprideintheirYogapractices,likestrongmenintheirownstrength,departinghence,shineintheregionofBrahman.Thoseregeneratepersons thatproudly exert inperforming sacrifice andotherVedic rites, as the fruitof thatknowledgewhichistheirs,inconsequenceofthoseacts,freedfromthisworld,proceedtothatregionwhich is theabodeof thedeities.Thereareothers,again,conversantwith theVedas,whoareoftheopinionthattheperformanceofthesacrificesandrites(ordainedbytheVedas)isobligatory (theirnonperformancebeingsinful).Weddedtoexternal forms,thoughseekingthedevelopmentoftheinnerself(fortheypractisetheseritesforonlyvirtuessakeandnotforthe accomplishment of particular aims), these persons should not be regarded very highly(althoughsomerespectshouldbetheirs).

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    Wherever,again,foodanddrinkworthyofaBrahmanaareabundant,likegrassandreedsinaspotduringtherainyseason,thereshouldtheYogiseekforhislivelihood(withoutafflictingthehouseholderofscantymeans);bynomeansshouldheafflicthisownselfbyhungerandthirst.

    Inaplace,wheretheremaybeboth inconvenienceanddangertoone,foronesaversion,todiscloseonessuperiority,hethatdoesnotproclaimhissuperiorityisbetterthanhethatdoes.The food offered by that person who is not pained at the sight of another disclosing hissuperiority,andwhonevereatswithoutofferingtheprescribedsharetoBrahmanas(Brahmins)andguests, isapprovedbytherighteous.Asadogoftentimesdevours itsownevacuationstoitsinjury,sothoseYogisdevourtheirownvomitwhoprocuretheirlivelihoodbydisclosingtheirpreeminence.ThewiseknowhimforaBrahmana,who living inthemidstofkindred,wisheshisreligiouspracticestoremainalwaysunknowntothem.

    What other Brahmana deserves to know the Supreme Soul, that is unconditioned, withoutattributes,unchangeable,oneandalone,andwithoutdualityofanykind? Inconsequenceofsuchpractices,aKshatriyacanknowtheSupremeSoulandbehold it inhisownsoul.HethatregardstheSoultobetheactingandfeelingSelf,whatsinsarenotcommittedbythatthiefwho robs the soul of its attributes? A Brahmana should bewithout exertion, should neveracceptgifts,shouldwintherespectoftherighteous,shouldbequiet,andthoughconversantwith theVedas should seem tobeotherwise, for thenonlymayheattain toknowledgeandknowBrahman.Theythatarepoorinearthlybutrichinheavenlywealthandsacrifice,becomeunconquerableand fearless,and theyshouldbe regardedasembodimentsofBrahman.Thatpersoneven, in thisworld,who (byperformingsacrifices)succeeds inmeetingwith thegodsthatbestowallkindsofdesirableobjects(onperformersofsacrifices),isnotequaltohimthatknowsBrahman fortheperformerofsacrificeshastoundergoexertion (whilehethatknowsBrahman attains to Him without such exertions). He was said to be really honoured, who,destituteofactions, ishonouredby thedeities.Heshouldnever regardhimselfashonouredwho ishonouredbyothers.One shouldnot, therefore,grievewhenone isnothonouredbyothers.

    Peopleactaccordingtotheirnaturejustastheyopenandshuttheireyelids;anditisonlythelearned thatpayrespect toothers.Theman that isrespectedshould thinkso.Theyagain, inthisworld,thatarefoolish,apttosin,andadeptsindeceit,neverpayrespecttothosethatareworthyofrespect;ontheotherhand,theyalwaysshowdisrespecttosuchpersons.Theworldsesteem and asceticism (practice ofMauna; restraining of speech), can never exist together.

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    Knowthatthisworld isforthosethatarecandidatesforesteem,whiletheotherworld isforthose thataredevotedtoasceticism.Here, inthisworld,OKshatriya,happiness (theworldsesteem)residesinworldlyprosperity.Thelatter,however,isanimpediment(toheavenlybliss).Heavenlyprosperity,ontheotherhand,isunattainablebyonethatiswithouttruewisdom.Therighteous say that there are various kinds of gates, all difficult of being guarded, for givingaccesstothelastkindofprosperity.Thesearetruth,uprightness,modesty,selfcontrol,purityofmindandconductandknowledge(oftheVedas).

    These six are destructive of vanity and ignorance.

    Dhritarashtrasaid:Whatistheobjectofasceticism(Mauna)?OfthetwokindsofMauna(viz.,therestrainingofspeechandmeditation),whichisapprovedbyyou?Olearnedone,tellmethetrueaspectofmauna.Canapersonoflearningattaintoastateofquietudeandemancipation(moksha)bythatmauna?OMuni,howalsoisasceticism(mauna)tobepractisedhere?

    Sanatsujata said: Since the Supreme Soul cannotbepenetratedbyboth theVedas and themind,itisforthisthatSoulitselfiscalledmauna.ThatfromwhichboththeVedicsyllableOmandthisone(ordinarysounds)havearisen,ThatOne,Oking,isdisplayedastheWord.

    TheVedasneverrescuefromsinthedeceitfulpersonlivingbydeceit.

    Dhritarashtra said: Ishe that knowsboth theRigand theYajusVedas, ishe that knows theSamaVeda,sulliedbysinsornotwhenhecommitssin?

    Sanatasujatasaid:ItellyoutrulythatthemanthathasnotrestrainedhissensesisnotrescuedfromhissinfulactsbyeithertheSamaortheRig,ortheYajusVeda.TheVedasneverrescuefrom sin the deceitful person living by deceit. On the other hand, like newfledged birdsforsakingtheirnest,theVedasforsakesuchapersonattheend.

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    Dhritarashtra said: (O thou) who has restrained (thy) senses, if indeed, the Vedas are notcompetent to rescueapersonwithout theaidofvirtue,whence then is thisdelusionof theBrahmanasthattheVedasarealwaysdestructiveofsins?

    Sanatasujatasaid:Omagnanimousone,thisuniversehassprung fromthatSupremeSoulbytheunionofConditionsrespectingname,from,andotherattributes.TheVedasalso,pointingitoutduly,declarethesame,andinculcatethattheSupremeSoulandtheuniversearedifferentand not identical. It is for attaining to that Supreme Soul that asceticism and sacrifices areordained,anditisbythesetwothatthemanoflearningearnsvirtue.Destroyingsinbyvirtue,hissoulisenlightenedbyknowledge.Themanofknowledge,bytheaidofknowledge,attainsto theSupremeSoul.Otherwise,he thatcovets the fourobjectsofhumanpursuit (DharmaArthaKamaMoksha),takingwithhimallthathedoeshere,enjoystheir fruitshereafter,and(asthosefruits)arenoteverlastingcomesbacktotheregionofaction(whentheenjoymentisover).Indeed,thefruitsofasceticausteritiesperformedinthisworldhavetobeenjoyedintheworld(asregardsthosepersonswhohavenotobtainedthemasteryoftheirsouls).Asregardsthose Brahmanas employed in ascetic practices (who have themastery of their souls) eventheseregionsarecapableofyieldingfruits.

    Asceticism

    Dhritarashtrasaid:OSanatsujata,howcanasceticausteritieswhichareallofthesamekind,besometimessuccessfulandsometimesunsuccessful?Tellusthisinorderthatwemayknowit.

    Sanatsujatasaid:Thatasceticismwhichisnotstainedby(desireandother)faultsissaidtobecapableofprocuringemancipation,and is, therefore, successful,while theasceticism that isstained by vanity and want of true devotion is regarded unsuccessful. All thy enquiries, OKshatriya,touchtheveryrootofasceticism.Itisbyasceticismthattheythatarelearned,knowBrahman(theSupremeReality)andwinimmortality.

    Dhritarashtrasaid:Ihavelistenedtowhatthouhastsaidaboutasceticismunstainedbyfaults,andbywhich Ihave succeeded inknowinganeternalmystery.Tellmenow,OSanatsujata,aboutasceticismthatisstainedbyfaults.

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    Thirteen kinds of wickedness that are the faults of asceticism

    Sanatsujata said:O king, the twelve, including anger, (are also among the thirteen kindsofwickedness,)arethefaultsofasceticismthatisstained.Anger,lust,avarice,ignoranceofrightandwrong,discontent,cruelty,malice,vanity,grief, loveofpleasure,envy,andspeaking illofothers,aregenerally the faultsofhumanbeings.These twelve shouldalwaysbeavoidedbymen. Any one amongst these can singly effect the destruction ofmen,O bull amongmen.Indeed,everyoneofthesewaitforopportunity inrespectofmen, likeahunterexpectantofopportunities inrespectofdeer.Assertionofonesownsuperiority,desireofenjoyingotherswives, humiliating others from excess of pride, wrathfulness, fickleness, and refusing tomaintainthoseworthyofbeingmaintained,thesesixactsofwickednessarealwayspractisedbysinfulmendefyingalldangershereandhereafter.

    These seven are others that are also called wicked

    Hethatregardsthegratificationoflusttobeoneoflifesaims,hethatisexceedinglyproud,hethatgrieveshavinggivenaway,hethatneverspendsmoney,hethatpersecuteshissubjectsbyexactinghatefultaxes,hethatdelightsinthehumiliationofothers,andhethathateshisownwives,thesesevenareothersthatarealsocalledwicked.

    These twelve constitute the practice of Brahmanas (Brahmins)

    Righteousness, truth (abstention from injury and truthfulness of speech), selfrestraint,asceticism,delightinthehappinessofothers,modesty,forbearance,loveofothers,sacrifices,gifts, perseverance, knowledge of the scriptures, these twelve constitute the practices ofBrahmanas(Brahmins).Hethatsucceedsinacquiringthesetwelvebecomescompetenttoswaytheentireearth.Hethatisendueswiththree,twoorevenone,ofthese,shouldberegardedofheavenlyprosperity.

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    Selfrestraint, renunciation, and knowledge of Self, in these are emancipation. ThoseBrahmans that are endued with wisdom say that these are attributes in which truthpredominates.Selfrestraintisconstitutedbyeighteenvirtues.

    Mada or pride

    He that is freed from these (eighteen)vices isaidby the righteous tobeselfrestrained.Theeighteenfaults(thathavebeenenumerated)constitutewhatiscalledMadaorpridenamely:Breachesandnonobservanceofordainedactsandomissions,falsehood,malice, lust,wealth,loveofsensualpleasure,anger,grief,avarice,deceit,joyinthemiseryofothers,envy,injuringothers,regret,aversionfrompiousacts,forgetfulnessofduty,calumniatingothers,andvanityhethat is freed fromthese (eighteen)vices issaidbytherighteoustobeselfrestrained.Theeighteenfaults(thathavebeenenumerated)constitutewhatiscalledMadaorpride.

    Renunciation is of six kinds

    Renunciation is of six kinds. The reverse of those six are faults called Mada. (The faults,therefore,thatgobythenameofMadaareeighteenandsix).Thesixkindsofrenunciationareall commendable. The third only is difficult of practice, but by that all sorrow is overcome.Indeed, if that kind of renunciationwere accomplished in practice, he that accomplishes itovercomesallthepairsofcontrariesintheworld.

    Sanatsujatasaid totheKingDhritarashtra: Renunciation isofsixkinds.ThereverseofthosesixagainarefaultscalledMada.Thesixkindsofrenunciationareallcommendable.(Ofthesesix kinds of renunciation) the third only is difficult of practice, but by that all sorrow isovercome. Indeed, if that kind of renunciation were accomplished in practice, he thataccomplishesitovercomesallthepairsofcontrariesintheworld.Thesixkindsofrenunciationareallcommendable.

    Theyarethese:

    Thefirstisneverexperiencingjoyonoccasionsofprosperity. Thesecondistheabandonmentofsacrifices,prayersandpiousacts.

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    Thatwhich iscalled the third, is theabandonmentofdesireorwithdrawing from theworld.Indeed,itisinconsequenceofthisthirdkindofrenunciationofdesire,which isevidencedbytheabandonmentofallobjectsofenjoyment(withoutenjoyingthem)andnottheirabandonmentafterhavingenjoyedthemtothefill,norbyabandonmentafteracquisition,norbyabandonmentonlyafteronehasbecomeincompetenttoenjoyfromlossofappetite.

    Thefourthkindofrenunciationconsistsinthis:Oneshouldnotgrievenorsufferhisselftobeafflictedbygriefwhenonesactionsfail,notwithstandingonespossessionsofallthevirtuesandallkindsofwealth.Or,whenanythingdisagreeablehappens,onefeelsnopain.

    Thefifthkindofrenunciationconsistsinnotsolicitingevenonessons,wivesandothersthatmayallbeverydear.

    Thesixthkindconsists ingivingaway toadeservingpersonwhosolicits,whichactofgifts isalwaysproductiveofmerit.Bytheseagain,oneacquirestheknowledgeofSelf.As regards this last attribute, it involves eight qualities. These are truth,meditation,distinctionofsubjectandobject,capacityfordrawing inferences,withdrawalfromtheworld, never taking what belongs to others, the practices of Brahmacharya vows(celibacy;abstinence),andnonacceptance(ofgifts).

    SoalsotheattributeofMada(theoppositeofDamaorselfrestraint)hasfaults,whichhaveallbeen indicated (in thescriptures).These faultsshouldbeavoided. Ihavespoken (to thee)ofrenunciationandselfknowledge.Andasselfknowledgehaseightvirtues,sothewantofithaseightfaults.Thosefaultsshouldbeavoided.OBharata,hethatisliberatedfromthefivesenses,mind,thepastandthefuture,becomeshappy,Oking,letthysoulbedevotedtotruth;alltheworldsareestablishedontruth;indeed,selfcontrol,renunciation,andselfknowledgearesaidtohavetruthfortheirforemostattribute.Avoidingthesefaults,oneshouldpractiseasceticismhere. The Ordainer has ordained that truth alone should be the vow of the righteous.Asceticism, that isdissociated from these faultsandenduedwith thesevirtues,becomes thesourceofgreatprosperity.

    Ihavenowbrieflytoldtheeaboutthatsindestroyingandsacredsubjectwhichthouhadaskedme,andwhichiscapableofliberatingapersonfrombirth,death,anddecrepitude.

    ThereisoneBrahmanwhichisTruth'sself.ItisfromignoranceofThatOne,thatgodheadshavebeenconceivedtobediverse.

    Dhritarashtrasaid:WithAkhyana(Puranas)astheirfifth,theVedasdeclaretheSuperSoultobethis universe consisting of mobile and immobile things. Others regard four Godheads; and

  • 15

    othersthree;othersagainregardtwo;andothersonlyone;andothersregardBrahmanaloneasthesoleexistentobject(therebeingnothingelsepossessingaseparateexistence).Amongstthese,whichshouldIknowtobereallypossessedoftheknowledgeofBrahman?

    Sanatasujatasaid:ThereisoneBrahmanwhichisTruthsself.ItisfromignoranceofthatOne,thatgodheadshavebeenconceivedtobediverse.Butwhoisthere,Oking,thathasattainedtoTruths self or Brahman? Man regards himself wise without knowing that One object ofknowledge,andfromdesireofhappiness isengaged instudyandthepracticesofcharityandsacrifices. They have deviated from Truth (Brahman) and entertain purposes corresponding(withtheirstate)andhencerelyingonthetruthofVedictextsthereofperformsacrifices.Someperform(orattaintheobjectof)sacrificesbythemind(meditation),somebywords(recitationofparticularprayers,orYapa);andsomebyacts(actualconsummationoftheYatishtomaandothercostlyrites).Theperson,however,whoseeksBrahmanthroughTruth,obtainshisdesiredobjects at home. When however, ones purposes become abortive (through absence ofknowledgeofSelf),oneshouldadoptvowsofsilenceandsuchlike,calledDikshavrata.Indeed,Diksha comes from the rootDiksha,meaning theobservanceofvows.As regards those thathaveknowledgeofSelf,withthemTruthisthehighestobjectofpursuit.

    The fruits of knowledge are visible; asceticism yields fruits hereafter. A Brahmana (withoutknowledge and asceticism) has only read much should only be known as a great reader.Therefore,O Kshatriya, never think that one can be aBrahman (Brahmanknowing) by onlyreadingthescriptures.He,ontheotherhand,shouldbeknownbytheetobepossessedoftheknowledgeoftheBrahmanwhodoesnotdeviatefromTruth.

    OKshatriya,theversesthatwererecitedbyAtharvantoaconclaveofgreatsages, indaysofold,areknownbythenameofChhandas.TheyarenottoberegardedasacquaintedwiththeChhandaswhohaveonlyreadthroughtheVedas,withouthavingattainedtotheknowledgeofHim,whoistobeknownthroughtheVedas.TheChhandas,Obestofmen,becomethemeansof obtaining Brahman independently and without the necessity of anything foreign. TheycannotberegardedasacquaintedwiththeChhandaswhoareacquaintedonlywiththemodesof sacrifice enjoined in the Vedas. On the other hand, having waited upon those that areacquaintedwiththeVedas,havenottherighteousattainedtotheObjectthat isknowablebytheVedas?There isnonewhohastrulycaughtthesenseoftheVedasortheremaybesomewhohave,Oking,caughtthesense.HethathasonlyreadtheVedas,donotknowtheObject

  • 16

    knowablebythem.He,however,thatisestablishedinTruth,knowtheObjectknowablebytheVedas.

    Knowledge of Self and Not-self

    Amongstthosefacultieswhichleadtoperceptionofthebodyastheactingagent,thereisnoneby which true knowledge may be acquired. By the mind alone one cannot acquire theknowledgeofSelfandNotself.Indeed,hethatknowsSelfalsoknowswhatisNotself.He,ontheotherhand,thatknowsonlywhat isNotself,doesnotknowTruth.Heagain,thatknowstheproofs,knowsalsothatwhichissoughttobeproved.ButwhatthatObjectinitsnatureis(which issoughttobeproved) isnotknowntoeithertheVedasorthosethatareacquaintedwith theVedas.Forall that,however, thoseBrahmanas thatare (truly)acquaintedwith theVedas succeed inobtainingaknowledgeof theObjectknowable (by theVedas) through theVedas.As thebranchofaparticular tree issometimes resorted to forpointingout the lunardigitof the firstdayof the lighted fortnight so theVedasareused for indicating thehighestattributes of the Supreme Soul. I know him to be a Brahmana (possessing a knowledge ofBrahman)whoexpoundsthedoubtsofothers,havinghimselfmasteredallhisowndoubts,andwhoispossessedoftheknowledgeofSelf.

    OnecannotfindwhattheSoul isbyseeking intheEast,theSouth,theWest,theNorth,or inthe subsidiarydirectionsorhorizontally.Very rarely can itbe found inhimwho regards thisbody tobeSelf.Beyond theconceptionofeven theVedas, themanofYogameditationonlycanbehold theSupreme.Completely restrainingall the sensesandyourmindalso, seekyouthatBrahmanwhichisknowntoresideinyourownSoul.HeisnotaMuniwhopractisesonlyYogameditation; nor he who lives only in the woods (having retired from the world). He,however,isaMuniandissuperiortoallwhoknowshisownnature.

    In consequence of ones being able to expound every object (Vyakarana), one is said to beendued with universal knowledge (vaiyakarana); and, indeed, the science itself is calledVyakaranaowingtoitsbeingabletoexpoundeveryobjecttoitsveryroot(whichisBrahman).Themanwhobeholds all the regions aspresentbeforehiseyes, is said tobepossessedofuniversalknowledge.HethatstaysinTruthandknowsBrahman(SupremeReality)issaidtobeaBrahmana(Brahmin),andaBrahmanapossessesuniversalknowledge.AKshatriyaalso,thatpractisessuchvirtues,maybeholdBrahman.Hemayalsoattaintothathighstatebyascendingstepbystep,accordingtowhatisindicatedintheVedas.Knowingitforcertain,Itellyouthis.

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    Dhritarashra said: Excellent, O Sanatasujata, as this your discourse is, treating of theattainmentofBrahmanandtheoriginoftheuniverse.Ipray(thee),OcelebratedRishi,togoontellingmewordssuchas these, thatareunconnectedwithobjectsofworldlydesireandare,therefore,rareamongmen.

    Brahmacharya (Celibacy)

    Sanatasujatasaid:ThatBrahmanaboutwhichyouaskmewithsuch joy isnottobeattainedsoon. After (the senses have been restrained and) the will has been merged in the pureintellect, the state that succeeds in one of utter absence of worldly thought. Even that isknowledge (leading to the attainment of Brahman). It is attainable only by practisingBrahmacharya.

    Dhritarashtrasaid:YousaythattheknowledgeofBrahmandwellsof itself inthemind,beingonlydiscoveredbyBrahmacharya;thatisdwellinginthemind,itrequiresforitsmanifestationnoefforts(suchasarenecessaryforwork)beingmanifested(of itself)duringtheseeking(bymeans of Brahmacharya). How then is the immortality associated with the attainment ofBrahman?

    Sanatasujatasaid:Thoughresidinginandinherenttothemind,theknowledgeofBrahmanisstillunmanifest.ItisbytheaidofthepureintellectandBrahmacharyathat,thatknowledgeismademanifest.Indeed,havingattainedtothatknowledge,Yogisforsakethisworld.Itisalwaystobefoundamongeminentpreceptors.Ishallnowdiscoursetoyouonthatknowledge.

    Nature of Brahmacharya (Celibacy)

    Dhritarashtrasaid:WhatshouldbethenatureofthatBrahmacharyabywhichtheknowledgeofBrahmanmightbeattainedwithoutmuchdifficulty?Oregenerateone,tellmethis.

    Dwija(Twiceborn)Sanatasujatasaid:They,whoresidingintheabodesoftheirpreceptorsandwinningtheirgoodwillandfriendship,practiseBrahmacharyaausterities,becomeeven inthisworldtheembodimentsofBrahmanandcastingofftheirbodiesareunitedwiththeSupreme

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    Soul.TheythatinthisworlddesirousofobtainingthestateofBrahman,subduealldesires,andenduedastheyarewithrighteousness,theysucceedindissociatingtheSoulfromthebodylikeabladeprojected fromaclumpofheath.Thebody,OBharata, iscreatedby these,viz., thefatherandthemother;the(new)birth,however,that isduetothepreceptors instructions issacred,freefromdecrepitude,andimmortal.

    The four steps of Brahmacharya

    Discoursing upon Brahman and granting immortality, he who wraps all persons with (themantleof)truth,shouldberegardedas fatherandmother;andbearing inmindthegoodhedoes,oneshouldneverdohimany injury.Adisciplemusthabituallysalutehispreceptorwithrespect, andwithpurity (ofbody andmind) andwelldirected attention,hemustbetake tostudy.Hemustnotconsideranyserviceasmean,andmustnotharbouranger.EventhisisthefirststepofBrahmacharya.ThepracticesofthatdisciplewhoacquiresknowledgebyobservingthedutiesordainedforoneofhisclassareregardedalsoasthefirststepofBrahmacharya.

    Adiscipleshould,withhisvery lifeandallhispossessions, in thought,wordanddeed,doallthat isagreeable to thepreceptor.This is regardedas the second stepofBrahmacharya.Heshould behave towards his preceptors wife and son also in the same way as towards hispreceptorhimself.ThisalsoisregardedasthesecondstepofBrahmacharya.

    Bearingwell inmindwhathasbeendonetohimbythepreceptor,andunderstandingalso itsobject,thediscipleshould,withadelightfulheartthink:Ihavebeentaughtandmadegreatbyhim.ThisisthethirdstepofBrahmacharya.

    Withoutrequiringthepreceptorbypaymentofthefinalgift,awisedisciplemustnotbetaketoanothermodeoflife;norshouldhesayoreventhinkofinhismind:Imakethisgift.ThisisthefourthstepofBrahmacharya.

    Heattainsthefirststepof(knowledgeofBrahmanwhichis)theobjectofBrahmacharyabyaidof time; the second step, through the preceptors prelections; the third, by the power ofunderstanding;andfinally,thefourth,bydiscussion.

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    The learned have said that Brahmacharya is constituted by the twelve virtues, the YogapracticesarecalleditsAngas,andperseveranceinYogameditationiscalleditsValamandoneiscrownedwithsuccessinthisinconsequenceofthepreceptorsaidandtheunderstandingofthesenseoftheVedas.Whateverwealthadisciple,thusengaged,mayearn,shouldallbegiventothepreceptor. It isthusthatthepreceptorobtainshishighlypraiseworthy livelihood.Andthusalsoshouldthedisciplebehavetowardsthepreceptorsson.

    Thus stationed (inBrahmacharya), thedisciple thrivesbyallmeans in thisworldandobtainsnumerousprogenyandfame.Menalsofromalldirectionsshowerwealthuponhim;andmanypeoplecometohisabodeforpractisingBrahmacharya.ItisthroughBrahmacharyaofthiskindthatthecelestialsattainedtotheirdivinity,andsages,highlyblessedandofgreatwisdom,haveobtained the regionofBrahman. It isby this that theGandharvasand theApsarasacquiredsuchpersonalbeauty,and it is throughBrahmacharya thatSurya (thesun) rises tomake theday.As the seekersof thephilosophers stonederivegreathappinesswhen theyobtain theobjectoftheirsearchthosementionedabove (thecelestialsandothers),oncompletingtheirBrahmacharya, derive great happiness in consequence of being able to havewhatever theydesire.

    HeOking,whodevotedtothepracticeofasceticausterities,betakeshimselftoBrahmacharyain itsentiretyand therebypurifieshisbody, is trulywise, forby thishebecomes likeachild(free from all evil passions) and triumphs over death at last. Men, O Kshatriya, by work,however pure, obtain only worlds that are perishable. He, however, that is blessed withKnowledge,attains,bytheaidofthatKnowledge,toBrahmanwhichiseverlasting.Thereisnootherpath(thanKnowledgeortheattainmentofBrahman) leadingtoemancipation. AwisemanperceivestheexistenceofBrahmaninhisownsoul.

    Dhritarashtrasaid:TheexistenceofBrahman,yousay,awisemanperceives inhisownsoul.Now, isBrahmanwhite,orred,orblackorblue,orpurple?Tellmewhat isthetrueformandcolouroftheOmnipresentandEternalBrahman?

    Brahman the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent)

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    Sanatasujatasaid:Indeed,Brahmanas(perceived)mayappearaswhite,red,black,brown,orbright.Butneitherontheearth,norinthesky,norinwateroftheocean,isthereanythinglikeit.Neitherinthestars,norinlightning,norintheclouds,isitsformtobeseen,norisitvisibleintheatmosphere,norinthedeities,norinthemoon,norinthesun.NeitherintheRiks,noramongtheYajus,noramongtheAtharvans,norinthepureSamans,itistobefound.Verily,Oking,itisnottobefoundinRathantaraorVarhadratha,noringreatsacrifices.

    Incapable of being compassed and lying beyond the reach of the limited intellect, even theuniversalDestroyer,afterthedissolution, ishimself lost in it.Incapableofbeinggazedat, it issubtle as the edge of the razor, and grosser than mountains. It is the basis upon whicheverythingisfounded;itisunchangeable;itisthisvisibleuniverse(omnipresent);itisvast;itisdelightful;creatureshaveallsprungfromitandaretoreturntoit.Freefromallkindsofduality,it ismanifest as the universe and allpervading.Men of learning say that it iswithout anychange,except inthe languageusedtodescribe it.TheyareemancipatedthatareacquaintedwithThatinwhichthisuniverseisestablished.

    The Twelve grave faults that are destructive of mens lives

    Sanatasujata said: Sorrow, anger, covetousness, lust, ignorance, laziness, malice, selfimportance, continuousdesireof gain, affection, jealousyandevil speech, these twelve,Omonarch,aregravefaultsthataredestructiveofmenslives.Eachofthese,Omonarch,waitforopportunitiestoseizemankind.Afflictedbythem,menlosetheirsensesandcommitsinfulacts.

    These six of wicked disposition, on obtaining wealth, cannot treat others with courtesy

    Hethatiscovetous,hethatisfierce,hethatisharshofspeech,hethatisgarrulous,hethatisgiven to nursing anger, he that is boastful, these six of wicked disposition, on obtainingwealth,cannottreatotherswithcourtesy.

    These seven are counted as wicked men of sinful habits

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    Hethatregardssensualgratificationastheendoflife,hethatisselfconceited,hethatboastshavingmade a gift,he thatnever spends,he that isweak inmind,he that is given to selfadmiration,andhethathateshisownwife,thesesevenarecountedaswickedmenofsinfulhabits.

    These twelve are the practices of a Brahmana

    Righteousness, truth, asceticism, selfrestraint, contentment, modesty, renunciation, love ofothers,gift,acquaintancewiththescriptures,patience,andforgiveness,thesetwelvearethepracticesofaBrahmana(Brahmin).Hethatdoesnotfallofffromthesetwelvemayswaytheentireearth.He that isenduedwith three,or two,orevenone,of these,doesnever regardanythingashisowntotheexclusionofothers.

    Selfrestraint, renunciation, and knowledge, in these reside emancipation. These are theattributes of Brahmanas enduedwithwisdom and regarding Brahman as the highest of allobjectsofattainment.Trueorfalse,itisnotlaudableforaBrahmanatospeakillofothers;theythatdothishavehellfortheirabode.

    Mada has eighteen faults

    Madahaseighteenfaults,whichhavenotyetbeenenumeratedbyme.Theyareillwilltowardsothers, throwingobstacles in thewayofvirtuousacts,detraction, falsehoodof speech, lust,anger,dependence,speaking illofothers,findingoutthefaultsofothersforreport,wasteofwealth,quarrel,insolence,crueltytolivingcreatures,malice,ignorance,disregardofthosethatareworthyofregard,lossofthesensesofrightandwrong,andalwaysseekingtoinjureothers.Awiseman, therefore, should not giveway toMada, for the accompaniment ofMada arecensurable.

    Friendship is said to possess six indications.

    Firstly, friends delight in the prosperity of friends, and secondly, are distressed at theiradversity.Ifanyoneasksforanythingwhichisdeartohisheart,butwhichshouldnotbeaskedfor, a true friend surely gives away even that. Fourthly, a true friendwho is of a righteousdisposition,whenasked,cangiveawayhisveryprosperity,hisbelovedsons,andevenhisownlife.Fifthly,afriendshouldnotdwellinthehouseofafriend,onwhomhemayhavebestowed

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    everything,butshouldenjoywhatheearnshimself.Sixthly,a friendstopsnottosacrificehisowngood(forhisfriend).

    Themanofwealth,who seeks toacquire thosegoodqualities,andwhobecomescharitableand righteous restrains his five senses from their respective objects. Such restraint of thesensesisasceticism.Whenitgrowsindegree,itiscapableofwinningregionsofblisshereafter(unlikeKnowledgewhichleadstosuccessevenhere).

    They that have fallen off from patience (and are incapable, therefore, of attaining toKnowledge) acquire such asceticism in consequence of the purpose they entertain, viz., theattainmentofbliss in thehigh regionshereafter. In consequenceofhis ability to grasp thatTruth(Brahman)fromwhichsacrificesflow,theYogiiscapableofperformingsacrificesbythemind. Another performs sacrifices by Words (Yapa) and another by work. Truth (Brahman)residesinhimwhoknowsBrahmanasvestedwithattributes.ItdwellsmorecompletelyinhimwhoknowsBrahmanasdivestedofattributes.

    The whole of this (universe) is established in this Yoga-philosophy.

    Listennowtosomethingelsefromme.Thishighandcelebratedphilosophyshouldbetaught(to disciples).All other systems are only a farrago ofwords. Thewhole of this (universe) isestablished in this Yogaphilosophy. They that are acquainted with it are not subjected todeath.

    Oking,onecannot,bywork,howeverwellaccomplished,attaintoTruth(Brahman).Themanthat is destitute of knowledge, even if he pours Homa (sacred fire ceremony) libations orperformssacrifices,cannever,bywork,Oking,attaintoimmortality(emancipation).Nordoesheenjoygreathappinessattheend.Restrainingalltheexternalsensesandalone,oneshouldseek Brahman.Giving upwork, one should not exertmentally.One should also (while thusengaged)avoidexperiencingjoyatpraiseorangeratblame.OKshatriya,byconductinghimselfinthiswayaccordingtothesuccessivesteps,indicatedintheVedas,onemay,evenhere,attaintoBrahman.This,Olearnedone,isallthatItellyou.

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    The primary Seed (of the universe), is called Mahayasas

    TheEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Sanatasujatacontinued:TheprimarySeed(oftheuniverse),calledMahayasas, isdestituteofaccidents, is pure Knowledge, and blazes with effulgence. It leads the senses, and it is inconsequenceof that Seed that Surya (sun) shines. That EternalOne enduedwithDivinity isbeheldbyYogis(bytheirmentaleye).ItisinconsequenceofthatSeed(whichisJoysself)thatBrahmanbecomescapableofCreationanditisthroughitthatBrahmanincreasesinexpansion.ItisthatSeedthatenteringintoluminousbodiesgiveslightandheat.Withoutderivingitslightandheat from anyother thing it is selfluminous, and is anobjectof terror to all luminousbodies.

    TheEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Thebody composedof the five grosser elements, that are themselves sprung from the fivesubtler ones, the latter, in their turn, originating in one homogeneous substance calledBrahmanisupheld(realised)inconsciousnessbyboththecreatureSoulenduedwithlifeandIswara.(Thesetwo,duringsleepandtheuniversaldissolution,aredeprivedofconsciousness).

    [Note:ThetermIswaraisexplainedonPageNatureofReality].

    Brahmanontheotherhand,whichisneverbereftofconsciousnessandwhichisthesunsSun,upholds both these two and also the Earth and theHeaven. The EternalOne enduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    The Seed upholds the two gods, the Earth and the Heaven, the Directions, and the wholeuniverse.ItisfromthatSeedthatdirections(pointsofthecompass)andriversspring,andthevastseasalsohavederivedtheirorigin.TheEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

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    Thebody is likeaChariotdestinedtodestruction. Itsacts,however,areundying.Tiedtothewheelsof thatChariot (which are representedby the actsofpast lives), the senses, that assteeds (horses), lead, through the regionof consciousness, themanofwisdom towards thatincreate and unchangeableOne, thatOne enduedwithDivinity is beheld by Yogis (by theirmentaleye).

    TheformofthatOnecannotbedisplayedbyanycomparison.NoneeverbeholdsHimbytheeye.They thatknowHimby the rapt faculties, themind,and theheart,become freed fromdeath. The EternalOne enduedwithDivinity is beheld by Yogis (by theirmental eye). Thestreamofillusionisterrible;guardedbythegods,ithastwelvefruits.Drinkingofitswatersandbeholdingmanysweetthingsinitsmidst,menswimalongittoandfro.ThisstreamflowsfromthatSeed.ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Destinedtosojourntoandfro,thecreatureSoul,havingreflectedenjoys(intheotherworld)onlyhalfofthefruitsofhisacts.ItisthatcreatureSoulwhichisIswara,pervadingeverythingintheuniverse.ItisIswarathathasordainedsacrifices.ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Souls divested of accidents, resorting toAvidya,which is like unto a tree of golden foliage,assume accidents, and take births in different orders according to their propensities. ThatEternalOneenduedwithDivinity (inwhomall those soulsareunited) isbeheldbyYogis (bytheirmentaleye).

    Accidents (whichcoming incontactwithBrahmanmake the latterassumemany forms)raisethe universe in its Fullness from that Brahman which is full. Those accidents also, in theirFullness,arisefromBrahmaninitsFullness.WhenonesucceedsindispellingallaccidentsfromBrahman,whichiseverFull,thatwhichremainsisBrahmaninitsFullness.

    [Note: Compare the peace invocation from Isa Upanishad: Om Purnamadah PurnamidamPurnat Purnamudachyate, Purnasya Purnamaadaaya Purnamevaavashishyate. Meaning: Om,That (Supreme Brahman) is infinite, and this (conditioned Brahman) is infinite. The infinite

  • 25

    (conditioned Brahman) proceeds from the infinite (Supreme Brahman). (Then throughKnowledge),takingtheinfiniteoftheinfinite(conditionedBrahman),itremainsastheinfinite(unconditioned Brahman) alone.]. (Translated by Swami Gambhirananda, Advaita Ashrama,Mayavati).

    ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    ItisfromthatSeedthatthefiveelementshavearisen,anditisinitthatthepowerresidesforcontrollingthem. It is fromthatSeedthatboththeconsumerandtheconsumed (calledAgniandSoma)havesprung,anditisinitthatthelivingorganismwiththesensesrest.Everythingshouldberegardedtohavesprungfrom it.ThatSeedcalled intheVedasTATH(Tad),weareunabletodescribe.ThatEternalOneenduedwithDivinity isbeheldbyYogis(bytheirmentaleye).

    ThevitalaircalledApanaisswallowedupbytheAircalledPrana;PranaisswallowedupbytheWill, and theWill by the Intellect, and the Intellect by the Supreme Soul. That EternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    TheSupremeSoulenduedwith four legs,calledrespectivelyWaking,Dream,profoundSleep,andTuriya[Note:seePageConsciousnessthethreestates],likeuntoaswan,treadingabovetheunfathomableoceanofworldlyaffairsdoesnotputforthonelegthatishiddeep.Untohimthatbeholdsthatleg(viz.,Turiya)asputforthforthepurposeofguidingtheotherthree,bothdeathandemancipationarethesame.ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Of themeasureof the thumb,everFull,anddifferent from thiseternalorganism,coming incontactwiththeVitalairs,theWill,theIntellect,andthetenSenses,itmovestoandfro.ThatSupreme Controller, worthy of reverential hymns, capable of everything when vested withaccidentsandtheprimecauseofeverything,ismanifestasknowledgeincreatureSouls.FoolsalonedonotbeholdHim; thatEternalOneenduedwithDivinity isbeheldbyYogis (by theirmentaleye).

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    Among individuals thereare those thathaveobtained themasteryof theirminds,and thosethathavenot.YetinallmentheSupremeSoulmaybeseenequally.Indeed,itresidesequallyinhim that is emancipate and in him that is not,with only this difference that they that areemancipateobtainhoneyflowinginathickjet.ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Whenonemakes lifessojourn,havingattainedtotheknowledgeofSelfandNotSelf,then itmatterslittlewhetherhisAgnihotra(sacredfireceremony)isperformedornot.Omonarch,letnotsuchwordsasIamthyservantfallfromtheirlips.

    The Supreme Soul has another name, viz., Pure Knowledge.

    TheyonlythathaverestrainedtheirmindsobtainHim.ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).EvensuchisHe.IllustriousandFull,alllivingcreaturesare merged into Him. He that knows that embodiment of fullness attains to his object(emancipation)evenhere.ThatEternalOneenduedwithDivinity isbeheldbyYogis (by theirmentaleye).

    Thatwhichfliesawaystretchingforththousandsofwings,yea,ifenduedwiththespeedofthemind,mustyetcomebacktotheCentralSpiritwithinthe livingorganism (inwhichthemostdistantthingsreside).

    ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    Hisformcannotbeanobjectofsight.Theyonly,thatareofpurehearts,canbeholdHim.Whenoneseeks thegoodofall,succeeds incontrollinghismind,andneversuffershisheart tobeaffectedbygrief,thenhe issaidtohavepurifiedhisheart.Thoseagainthatcanabandontheworldandallitscares,becomeimmortal.(ThatSupremeSoulwhichisundying),thatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

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    Likeserpentsconcealingthemselves inholes,therearepersonswhofollowingthedictatesoftheirpreceptors,orbytheirownconductconcealtheirvicesfromscrutinysgaze.Theythatareof little sense are deceived by these. In fact, bearing themselves outwardly without anyimpropriety,thesedeceivetheirvictimsforleadingthemtohell.(Him,therefore,whomaybeattainedbycompanionshipwithpersonsoftheveryoppositeclass),thatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

    He that isemancipate thinks: This transitoryorganism cannevermakeme liable to joyandgriefandtheotherattributes inheringto it:norcantherebe, inmycase,anything likedeathandbirth:and further,whenBrahman,whichhasnoopposing force to contendagainstandwhich is alike in all times and all places, constitutes the restingplace of both realities andunrealities,howcanemancipationbemine? It is Ialonethatamtheoriginandtheendofallcausesandeffects.

    (Existing inthe formof IorSelf)thatEternalOneenduedwithDivinity isbeheldbyYogis (bytheirmentaleye).

    TheBrahmanknowingperson,who isequaluntoBrahman itself, isneitherglorifiedbygoodactsnordefiledbybadones.Itisonlyinordinarymenthatacts,goodorbad,producedifferentresults.Theperson that knowsBrahman shouldbe regardedas identicalwithAmritaor thestate called Kaivalya (transcendental state of Absolute Independence)which is incapable ofbeingaffectedbyeithervirtueorvice.One should, therefore,disposinghismind in thewayindicated, attain to that essence of sweetness (Brahman). That Eternal One endued withDivinityisbeheldbyYogis(bytheirmentaleye).

    Slandergrievesnot theheartof theperson thatknowsBrahmannor the thought Ihavenotstudied(theVedas),or,IhavenotperformedmyAgnihotra.TheknowledgeofBrahmansoonimparts to him thatwisdomwhich they only obtainwho have restrained theirmind. (ThatBrahmanwhichfreestheSoulfromgriefandignorance)ThatEternalOneenduedwithDivinityisbeheldbyYogis(bytheirmentaleye).

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    He,therefore,thatbeholdshisownSelfineverything,hasnolongertogrieve,fortheyhavetogrieve who are employed in diverse other occupations of the world. As ones purposes(appeasing thirstetc.)maybeserved inawellas ina large reservoirorvastexpanse,so thevariouspurposesoftheVedasmayallbederivablebyhimthatknowstheSoul.Dwellingintheheart,andofthemeasureofthethumb,thatillustriousOnetheembodimentofFullnessisnotanobjectofsight.UnbornHemoves,awakedayandnight.HethatknowsHim,becomesboth learnedandfullofjoy.Iamcalledthemotherandfather.Iamagaintheson.Ofallthatwas,andofallthatwewillbe,IamtheSoul,OBharata,Iamtheoldgrandsire,Iamthefather,Iamtheson.Yearestayinginmysoul,yetyearenotmine,noramIyours!TheSoulisthecauseofmybirthandprocreation.Iamthewarpandwoofoftheuniverse.ThatuponwhichIrestisindestructible.Unborn Imove,awakedayandnight. It is Iknowingwhomonebecomesbothlearnedandfullof joy.Subtlerthanthesubtle,ofexcellenteyescapableof looking intoboththepastandthe future,Brahman isawake ineverycreature.TheythatknowHimknowthatUniversalFatherdwellsintheheartofeverycreatedthing.