"'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?[650] The Riks, all the Samanas, all the
Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,
I have studied. But I have no knowledge of the nature of the great
creatures (the five primal elements) that enter into the composition of
everything.[651] Tell me all I have asked thee, by using only simple
assertions and distinguishing 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.[652] 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.'[653]
"'"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.'[654]
"'"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.[655] 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.[656] 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 becomes endued
with Knowledge, succeeds in beholding all evils that are worthy of
avoidance.[657] 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.[658] 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.[659] 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.[660]
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.[661] Devoted to the fruits of acts,
whatever kind of acts (Sattwika or 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[662] for His creatures.
He is neither female, nor male, nor of the neuter sex. He is neither
existent, nor non-existent, nor existent-nonexistent.[663] Only those
that are acquainted with Brahma behold Him. He knoweth no direction.'"'"