"'Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave

directions to all the gods to erect the hall of assembly, and a thousand

well-furnished excellent rooms looking grand as in a picture, and

speedily to complete the staircase massive and durable, for the ascent of

the Gandharvas and Apsaras and to furnish that portion of the sacrificial

ground reserved for the dance of the Apsaras, like unto the palace of

Indra in the heaven. O king, thus directed, the renowned dwellers of

heaven speedily fulfilled the directions of Sakra. And then, O king,

Indra well-pleased and adored, thus said to king Marutta,--'O prince, by

associating with thee at this sacrifice, thine ancestors who have gone

before thee, as well as the other gods have been highly gratified and

have accepted the oblations offered by thee. And now, O king, let the

foremost of regenerate beings offer on the sacrificial altar a red bull

appertaining to the Fire-god and a sacred and duly consecrated blue bull

with a variegated skin, appertaining to the Viswedevas.' Then, O king, the

sacrificial ceremony grew in splendour, wherein the gods themselves

collected the food, and Sakra, the lord of the gods, possessed of horses,

and worshipped by the Brahmanas, became an assistant at the sacrifice.

And then the high-souled Samvarta ascending the altar, and looking

radiant as the second embodiment of the blazing fire, loudly addressing

the gods with complaisance, offered oblations of clarified butter to the

fire with incantation of the sacred hymns. And then the slayer of Vala

first drank the Soma juice, and then the assembly of other gods drank

Soma. And then in happiness and with the king's permission they returned

home and well-pleased and delighted. Then that monarch, the slayer of his

enemies, with a delighted heart, placed heaps of gold on diverse spots,

and distributing the immense wealth to the Brahmanas, he looked glorious

like Kuvera, the god of wealth. And with a buoyant heart, the king filled

his treasury with different kinds of wealth, and with the permission of

his spiritual preceptor, he returned (to his kingdom) and continued to

rule the entire realm extending to the borders of the sea. So virtuous in

this world was that king, at whose sacrifice such an enormous quantity of

gold was collected, and now, O prince, thou must collect that gold and

worshipping the gods with due rites, do thou perform this sacrifice."

"Vaisampayana continued, 'Then the Pandava prince Yudhishthira was

delighted on hearing this speech of the son of Satyavati (Vyasa), and

desirous of performing his sacrifice with those riches, he held repeated

consultations with his ministers.'"

SECTION XI

"Vaisampayana said, 'When Vyasa of wonderful achievements had concluded

his speech to the king, the highly-puissant son of Vasudeva (Krishna)

also addressed him. Knowing the king, the son of Pritha, afflicted in

mind, and bereft of his relatives and kinsmen slain in battle, and

appearing crest-fallen like the sun darkened eclipse, or fire smothered

by smoke, that prop of the Vrishni race (Krishna), comforting the son of

Dharma, essayed to address him thus.

"'Vasudeva said, "All crookedness of heart leads to destruction

(perdition?) and all rectitude leads to Brahman (spiritual excellence).

If this and this only is the aim and object of all true wisdom, then what

can mental distraction do (to one who understands this)? Thy Karma has

not yet been annihilated, nor have thy enemies been subjugated, for thou

dost not yet know the enemies that are still lurking within thine own

flesh. I shall (therefore) relate to thee truly as I have heard it, the

story of the war of Indra with Vritra as it took place. In ancient times

the Prithivi (earth), O king, was encompassed by Vritra, and by this

abstraction of earthly matter, the seat of all odour, there arose bad

odours on all sides, and the Performer of a hundred sacrifices (Indra),

being much enraged by this act, hurled his thunderbolt at Vritra. And

being deeply wounded by the thunderbolt of mighty Indra, Vritra entered

into the (waters), and by doing so he destroyed their property. The

waters being seized by Vritra, their liquid property left them. At this

Indra became highly enraged and again smote him with his thunderbolt. And

he (Vritra) smitten by the thunderbolt by the most powerful Indra betook

himself to the Jyoti (luminous matter) and abstracted its inherent

property. The luminous matter being overwhelmed by Vritra and its

property, colour and form being thereby lost, the wrathful Indra again

hurled his thunderbolt at him. And thus wounded again by Indra of

immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous

matter). and thereafter made away with its inherent property. And this

matter being overpowered by Vritra and its property, viz., touch being

lost, Indra became again filled with wrath and flung his thunderbolt at

him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa

(ether), and took away its inherent property, and the Akasa being

overwhelmed by Vritra, and its property, sound being destroyed, the god

of a hundred sacrifices highly incensed, again smote him with his

thunderbolt. And thus smitten by the mighty Indra, he suddenly entered

into his (Sakra's) body, and took away its essential attributes. And

overtaken by Vritra, he was filled with great illusion. And, O venerable

sir, the mightiest of Bharata's race, we have heard that Vasishtha

comforted Indra (when he was thus afflicted) and that the god of a

hundred sacrifices slew Vritra in his body by means of his invisible

thunderbolt, and know, O prince, that this religious mystery was recited

by Sakra to the great sages, and they in turn told it to me."'"

SECTION XII

"'Vasudeva said, "There are two kinds of ailments, physical and mental.

They are produced by the mutual action of the body and mind on each

other, and they never arise without the interaction of the two. The

ailment that is produced in the body, is called the physical ailment, and

that which has its seat in the mind, is known as the mental ailment. The

cold, the warm (phlegm and bile) as well as the windy humours, O king,

are the essential transformations generated in the physical body, and

when these humours are evenly distributed, and are present in due

proportions, they are said to be symptomatic of good health. The warm

humour is acted upon (allayed) by the cold, and the cold by the warm. And

Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by

the learned that their presence in due proportions indicates health (of

the mind). But if any of the three preponderates, some remedy is enjoined

(to restore the equilibrium). Happiness is overcome by sorrow, and sorrow

by pleasure. Some people while afflicted by sorrow, desire to recall

(past) happiness, while others, while in the enjoyment of happiness,

desire to recall past sorrow. But thou, O son of Kunti, dost neither

desire to recall thy sorrows nor thy happiness; what else dost thou

desire to recall barring this delusion of sorrow? Or, perchance, O son

of Pritha, it is thy innate nature, by which thou art at present

overpowered. Thou dost not desire to recall to thy mind the painful sight

of Krishna standing in the hall of assembly with only one piece of cloth

to cover her body, and while she was in her menses and in the presence of

all the Pandavas. And it is not meet that thou shouldst brood over thy

departure from the city, and thy exile with the hide of the antelope for

thy robe, and thy wanderings in the great forest, nor shouldst thou

recall to thy mind the affliction from Jatasura, the fight with

Chitrasena, and thy troubles from the Saindhavas. Nor is it proper, O son

of Pritha, and conqueror of thy foes, that thou shouldst recall the

incident of Kichaka's kicking Draupadi, during the period of thy exile

passed in absolute concealment, nor the incidents of the fight which took

place between thyself and Drona and Bhishma. The time has now arrived,

when thou must fight the battle which each must fight single-handed with

his mind. Therefore, O chief of Bharata's race, thou must now prepare to

carry the struggle against thy mind, and by dint of abstraction and the

merit of thine own Karma, thou must reach the other side of (overcome)

the mysterious and unintelligible (mind). In this war there will be no

need for any missiles, nor for friends, nor attendants. The battle which

is to be fought alone and single-handed has now arrived for thee. And if

vanquished in this struggle, thou shalt find thyself in the most wretched

plight, and O son of Kunti, knowing this, and acting accordingly, shalt

thou attain success. And knowing this wisdom and the destiny of all

creatures, and following the conduct of thy ancestors, do thou duly

administer thy kingdom."'"

SECTION XIII

"'Vasudeva said, "O scion of Bharata's race, salvation is not attained by

foregoing the external things (like kingdom, etc), it is only attained by

giving up things which pander to the flesh (body). The virtue and

happiness which are attainable by the person who has renounced only the

external objects, but who is at the same time engrossed by passions and

weakness of the flesh, let these be the portion of our enemies. The word

with two letters is Mrit-yu (death of the soul or perdition), and the

word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The

consciousness that this or that thing is mine, or the state of being

addicted to worldly objects is Mrityu and the absence of that feeling is

Saswatam. And these two, Brahman and Mrityu, O king, have their seats in

the souls of all creatures, and remaining unseen, they, without doubt,

wage war with each other. And if, O Bharata, it be true that no creature

is ever destroyed, then one doth not make oneself guilty of the death of

a creature by piercing (destroying) its body. What matters the world to a

man, if having acquired the sovereignty of the whole earth with its

mobile and immobile creation, he does not become attached to it, or

engrossed in its enjoyment. But the man who having renounced the world,

has taken to the life of the recluse in the forest, living on wild roots

and edibles, if such a man, O son of Pritha, has a craving for the good

things of the world, and is addicted to them, he may be said to bear

Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the

character of thy external and internal enemies, (by means of thy

spiritual vision). And the man who is able to perceive the nature of the

eternal reality is able to overreach the influence of the great fear

(perdition). Men do not look with approbation upon the conduct of those

who are engrossed in worldly desires and there is no act without having a

desire (at its root) and all (Kama) desires are, as it were, the limbs

(offshoots) of the mind. Therefore, wise men knowing this subjugate their

desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga

to be the perfect way (to salvation) by reason of the practices of his

many former births. And remembering that, what the soul desires, is not

conducive to piety and virtue, but that the suppression of the desires is

at the root of all true virtue, such men do not engage in the practice of

charity, Vedic learning, asceticism and Vedic rites whose object is

attainment of worldly prosperity, ceremonies, sacrifices, religious rules

and meditation, with the motive of securing any advantage thereby. By way

of illustration of this truth, the sages versed in ancient lore, recite

these Gathas called by the name of Kamagita, do thou O Yudhishthira,

listen to the recital of them in detail. (Kama says) No creature is able

to destroy me without resorting to the proper methods (viz., subjugating

of all desires and practice of Yoga etc.) If a man knowing my power,

strive to destroy me by muttering prayers etc., I prevail over him by

deluding him with the belief that I am the subjective ego within him. If

he wish to destroy me by means of sacrifices with many presents, I

deceive him by appearing in his mind as a most virtuous creature amongst

the mobile creation, and if he wish to annihilate me by mastering the

Vedas and Vedantas, I over reach him by seeming to his mind to be the

soul of virtue amongst the immobile creation. And if the man whose

strength lies in truth, desire to overcome me by patience, I appear to

him as his mind, and thus he does not perceive my existence, and if the

man of austere religious practices, desire to destroy me by means of

asceticism, I appear in the guise of asceticism in his mind, and thus he

is prevented from knowing me, and the man of learning, who with the

object of attaining salvation desires to destroy me, I frolic and laugh

in the face of such a man intent on salvation. I am the everlasting one

without a compeer, whom no creature can kill or destroy. For this reason

thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this

means, thou mayst attain what is well for thee. Do thou therefore make

preparations for the due performance of the horse sacrifice with

presents, and various other sacrifices of great splendour, and

accompanied with presents. Let not therefore grief overpower thee again,

on beholding thy friends lying slain on the battlefield. Thou canst not

see the men slain in this battle alive again. Therefore shouldst thou

perform magnificent sacrifices with presents, so that thou mayst attain

fame in this world, and reach the perfect way (hereafter)."'"

SECTION XIV

"Vaisampayana said, 'With such speeches as these, was the royal saint

Yudhishthira, bereft of his friends, consoled by those sages of great

ascetic merits. And O monarch, that lord of men exhorted by the

worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna

Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the

sharpwitted Vijaya, as well as by other great men, and Brahmanas versed

in the Sastras, became relieved of all mental affliction and sorrow

arising from the death of his dear relations. And that monarch

Yudhishthira after performing the obsequial ceremonies of his departed

friends, and honouring the Brahmanas and Devas (gods), brought the

kingdom of the earth with its girdle of oceans, under his sway. And that

prince of Kuru's race having regained his kingdom, with a tranquil mind,

thus addressed Vyasa, Narada and the other sages who were present. "I have

been comforted by the words of so great, ancient and aged saints as

yourselves, and I have now no cause left for the least affliction. And

likewise, I have attained great wealth, with which I may worship the

gods. Therefore, with your assistance, I shall now perform the sacrifice,

O the best of regenerate beings. We have heard that those (Himalayan)

regions are full of wonders. Therefore, O Brahmana, saint and grandsire

do thou so ordain that under thy protection we may safety reach the

Himalaya mountains, the performance of my sacrifice being entirely within

thy control, and then the adorable celestial saint Narada and Devasthana

have also addressed exquisite and well-meaning words for our well being.

No unlucky man in times of great tribulation and distress, has ever the

good fortune to secure the services of such preceptors and friends

approved by all virtuous men." Thus addressed by the king, those great

saints, bidding the king and Krishna and Arjuna to repair to the

Himalayan regions, then and there vanished in the presence of the

assembled multitude, and the king, the lordly son of Dharma, then seated

himself there for a while. And the Pandavas then in consequence of the

death of Bhishma, were engaged in performing his funeral ceremonies. And

their time, while thus engaged, seemed too long in passing and performing

the last rites to the mortal remains of Bhishma, Karna and other foremost

Kauravas, they gave away large presents to Brahmanas. And then the

foremost descendant of Kuru again performed with Dhritarashtra the

funeral rites (of the heroes slain in battle), and having given away

immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in

advance, made this entry into the city of Hastina Nagar, and consoling

his lordly uncle, possessed of eyes of wisdom, that virtuous prince

continued to administer the earth with his brothers.'"

SECTION XV

"Janamejaya said, 'O the best of regenerate beings, when the Pandavas had

reconquered and pacified their kingdom, what did the two warriors,

Vasudeva and Dhananjaya do?'

"Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were

highly pleased when the Pandavas had succeeded in regaining and pacifying

their dominions, and they deported themselves with great satisfaction,

like unto Indra and his consort in the celestial regions, and amidst

picturesque woodland sceneries, and tablelands of mountains, and sacred

places of pilgrimage, and lakes and rivers, they travelled with great

pleasure like the two Aswins in the Nandana garden of Indra. And, O

Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya)

entering the beautiful hall of assembly at Indraprastha, whiled away

their time in great merriment. And there, O prince, they passed their

time in recounting the stirring incidents of the war, and the sufferings

of their past lives. And those two high-souled ancient sages, glad at

heart, recited the genealogy of the races of saints and gods. Then

Kesava, knowing the full import of all matters, addressed Partha in a

sweet and beautiful speech of excellent style and import. And then

Janarddana comforted the son of Pritha afflicted by the death of his

sons, and thousands of other relatives. And he of great ascetic merit and

knowing the science of all things having duly consoled him, Arjuna rested

for a while, as if a great burden had been removed from his own person.

Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these

well-reasoned words to him.

"'Vasudeva said, "O Arjuna, the terror of thine enemies, this whole earth

has been conquered by the king, the son of Dharma, relying on the power

of thy arms. And O the best of men, the virtuous king Yudhishthira now

enjoys the sovereignty of the earth without a rival, by the might of

Bhimasena and the twin brothers. O thou who knowest what virtue is, it

was by righteousness alone that the king has been able to regain his

kingdom free from all enemies (thorns), and it was by the action of

righteousness that king Suyodhana has been killed in battle, and, O son

of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra,

avaricious, always rude in speech, and bent upon an unrighteous course of

conduct, having been exterminated with their followers, the king, the son

of Dharma and lord of the earth, now peaceably enjoys the entire kingdom

of the earth with thy aid, and I too, O son of Pandu, have been

pleasantly whiling away my time in thy company, amidst woodland scenes. O

terror of thine enemies, what more need I tell thee, but that where thou

and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and

the two sons of Madri are, there am I attracted with exquisite delight. O

descendant of Kuru, in these delightful and sacred and heaven-like halls

of assembly a long time hath fleeted away in thy company without my

seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now

I am desirous of repairing to the city of Dwaravati. Do thou therefore, O

most valorous of men, assent to my departure. When king Yudhishthira was

smitten heavily with affliction, I with Bhishma, have recited to him many

appropriate legends suited to the occasion with a view of assuaging his

grief, and the pliant and high-minded Yudhishthira, though our sovereign

and versed in all lore paid due heed to our words. That son of Dharma

honours truth, and is grateful and righteous, therefore will his virtue

and good sense and the stability of his power always endure. And now, O

Arjuna, if it pleases thee, do thou go to that high-minded prince and

tell him of my intention to depart from this place. For, O thou of mighty

arms, even if death cometh to me, I am unwilling to do anything that may

displease him, leaving alone my going to the city of Dwaravati. O son of

Pritha and descendant of Kuru, I now tell thee truly, desiring to do only

what is good and agreeable to thee, and there can be nothing equivocal in

it in any way, that the necessity for my staying here no longer exists,

because, O Arjuna, that monarch the son of Dhritarashtra hath been slain

with his armies and attendants, and the earth, my friend, with its girdle

of seas and its mountains and woods and forests, and the kingdom of the

Kuru king filled with various gems, have passed under the sway of that

wise son of Dharma. And O foremost prince of Bharata's race, may that

virtuous prince administer the entire kingdom of the earth in

righteousness, and with the respect and approbation of numerous

high-souled Siddhas, and having his praises always extolled by the court

heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the

presence of the king, the great aggrandiser of the Kuru race, and sound

him of my intended return to Dwaraka. As Yudhishthira the high-souled

king of the Kurus always commands my love and respect, I have, O son of

Pritha, placed this my body and all the wealth that I have in my house,

at his disposal. And O prince Partha (son of Pritha), when this earth has

come under thy sway and that of the worshipful Yudhishthira of excellent

character, there no longer remains any necessity for my staying here

except for my affection for thee." And O monarch, when the redoubtable

Arjuna had been thus accosted by the noble-hearted Janarddana, he,

showing all the honours due to him, sorrowfully replied by merely saying

"be it so."'"

SECTION XVI

(Anugita Parva)

"Janamejaya said, 'When the high-souled Kesava and Arjuna after slaying

their enemies repaired to the assembly rooms, what conversation, O

regenerate one, took place between them?'

"Vaisampayana said, 'The son of Pritha (Arjuna), having recovered his own

kingdom, joyously spent his time, without doing anything else, in the

company of Krishna, his heart filled with delight, in that palace of

celestial beauty. One day, those two listlessly proceeded to a particular

part of the palace that looked, O king, like a veritable portion of

Heaven. Themselves filled with delight, they were then surrounded by

their relatives and attendants. Pandu's son, Arjuna, filled with joy in

the company of Krishna, surveyed that delightful mansion, and then

addressed his companion, saying, "O mighty-armed one, thy greatness

became known to me upon the approach of the battle. O son of Devaki, thy

form also, as the Lord of the universe, then became known to me! What thy

holy self said unto me at that time, O Kesava, through affection, has all

been forgotten by me, O chief of men, in consequence of the fickleness of

my mind. Repeatedly, however, have I been curious on the subject of those

truths. Thou again, O Madhava, wilt repair to Dwaraka soon."'

"Vaisampayana continued, 'Thus addressed by him, Krishna of mighty energy,

that foremost of speakers, embraced Phalguna and replied unto him as

follows.

"'Vasudeva said, "I made thee listen to truths that are regarded as

mysteries. I imparted to thee truths that are eternal. Verily, I

discoursed to thee on Religion in its true form and on all the eternal

regions. It is exceedingly disagreeable to me to learn that thou didst

not, from folly, receive what I imparted. The recollection of all that I

told thee on that occasion will not come to me now. Without doubt, O son

of Pandu, thou art destitute of faith and thy understanding is not good.

It is impossible for me, O Dhananjaya, to repeat, in detail, all that I

said on that occasion. That religion (about which I discoursed to thee

then) is more than sufficient for understanding Brahma. I cannot

discourse on it again in detail. I discoursed to thee on Supreme Brahma,

having concentrated myself in Yoga. I shalt now, however, recite to thee

an old history upon the same topic. O foremost of all persons, observant

of duty, listen to everything I now say, so that, with an understanding

adapted to my teaching, thou mayst succeed in attaining to the highest

end. O chastiser of foes, on one occasion, a Brahmana came to us from the

regions of Heaven. Of irresistible energy, he came from the regions of

the Grandsire. He was duly reverenced by us. Listen, O son of Pritha,

without yielding to scruples of any kind, to what he, O chief of

Bharata's race, said, in answer to our enquiries, agreeably to heavenly

forms.

"'"The Brahmana said, 'That which thou askest me, O Krishna, connected with

the religion of Moksha (Emancipation), led by thy compassion for all

creatures (and not for thy own good),--that, indeed, which destroys all

delusion, O thou that art possessed of supreme puissance[6] I shall now

tell thee duly, O slayer of Madhu. Do thou listen with concentrated

attention as I discourse to thee, O Madhava. A Brahmana of the name of

Kasyapa, possessed of penances and the foremost of all persons conversant

with duties, came to a certain other Brahmana who had become conversant

with all the mysteries of religion.[7] Indeed, the latter had mastered

all the knowledge which the scriptures teach respecting the departure and

reappearance of beings and possessed that direct knowledge of all things

which Yoga gives. He was well skilled in the truths of all topics

relating to the world. He had mastered the truth about pleasure and pain.

He knew the truth about birth and death, and understood the distinctions

between merit and demerit. He was a beholder of the ends attained to by

embodied creatures high and low in consequence of their acts. He lived

like one emancipated from the world. Crowned with ascetic success and

possessed of perfect tranquillity of soul, he had all his senses under

complete control. He seemed to blaze with the resplendence of Brahma and

was capable of going everywhere at will. He knew the science of

disappearing at will from before the eyes of all. He used to rove in the

company of invisible Siddhas and celestial musicians. He used to sit and

converse with them on some spot retired from the bustle of humanity. He

was as unattached to all things as the wind. Kasyapa having heard of him

truly, desired to see him. Possessed of intelligence, that foremost of

all Brahmanas, approached the sage. Himself possessed of penances,

Kasyapa, moved by the desire of acquiring merit, fell, with a rapt heart,

at the feet of the sage when he had seen all those wonderful attributes.

Filled with wonder at the sight of those extraordinary accomplishments,

Kasyapa began to wait upon that foremost of all Brahmanas, with the

dutiful reverence of a disciple waiting upon his preceptor and succeeded

in propitiating him. By his devotion, O scorcher of foes, rendering to

him the obedience due from a disciple to a preceptor, Kasyapa gratified

that Brahmana who possessed all these accomplishments and was endued,

besides, with scriptural learning and excellent conduct. Gratified with

Kasyapa, that Brahmana one day addressed him cheerfully and spoke as

follows, with an eye to the highest success. Listen to those words, O

Janarddana, as I repeat them.'

"'"The ascetic crowned with success said, 'By diverse acts, O son, as

also by the aid of merit, mortal creatures attain to diverse ends here

and residence in Heaven. Nowhere is the highest happiness; nowhere can

residence be eternal. There are repeated falls from the highest regions

acquired with such sorrow. In consequence of my indulgence in sin, I had

to attain to diverse miserable and inauspicious ends, filled as I was

with lust and wrath, and deluded by cupidity. I have repeatedly undergone

death and rebirth. I have eaten diverse kinds of food, I have sucked at

diverse breasts. I have seen diverse kinds of mothers, and diverse

fathers dissimilar to one another. Diverse kinds of happiness have been

mine and diverse kinds of misery, O sinless one. On diverse occasions

have I been separated from what was agreeable and united with what was

disagreeable. Having earned wealth with great toil I have had to put up

with its loss. Insults and excessive misery I have received from king and

relatives. Mental and physical pain, of great severity, have been mine.

Humiliations I have undergone, and death and immurement under

circumstances of great severity. Falls into Hell have been mine, and

great tortures in the domains of Yama. Decrepitude and diseases have

repeatedly assailed me, and calamities, as frequent, in copious measure.

In this world I have repeatedly undergone all those afflictions that flow

from a perception of all pairs of opposites. After all this, one day,

overwhelmed with sorrow, blank despair came upon me. I took refuge in the

Formless. Afflicted as I was with great distress, I gave up the world

with all its joys and sorrows.[8] Understanding then this path, I

exercised myself in it in this world. Afterwards, through tranquillity of

soul, I attained to this success that thou seest. I shall not have to

come to this world again (after my departure hence). Verily, till I

attain to absorption into eternal Brahman, till, in fact, the final

dissolution of the universe, I shall look on those happy ends that will

be mine, and on those beings that constitute this universe.[9] Having

acquired this excellent success, I shall, after departing from this

world, proceed, to what is above it (i.e., Satyaloka) and thence to what

is higher (i.e., absorption into Brahman). Verily, I shall attain to the

condition, which is unmanifest aspect of Brahman. Let no doubt be thine

as regards this. O scorcher of foes, I shall not return to this world of

mortal creatures. O thou of great wisdom, I have become gratified with

thee. Tell me what I shall do for thee. The time has come for the

accomplishment of that purpose for which thou hast come hither. Verily, I

know that object for which thou hast sought me. I shall soon depart from

this world. Hence it is that I have given thee this hint. O thou of great

wisdom and experience, I have been highly gratified with thee for thy

behaviour. Do thou question me. I shall discourse on what is beneficial

to thee, agreeably to thy desire. I think thy intelligence is great.

Indeed, I applaud it much, for it was with the aid of that intelligence

that thou wert able to recognise me. Surely, O Kasyapa, thou art

possessed of great intelligence.'"'"

SECTION XVII

"'Vasudeva said, "touching the feet of that sage, the Brahmana asked him

some questions that were exceedingly difficult to answer. That foremost

of all righteous persons then discoursed on those duties that were

referred to.

"'"Kasyapa said, 'How does the body dissolve away, and how is another

acquired? How does one become emancipated after passing through a

repeated round of painful rebirths? Enjoying Prakriti for some time, how

does Jiva cast off the particular body (which Prakriti gives)? How does

Jiva, freed from the body, attain to what is different from it (viz.,

Brahman)? How does a human being enjoy (and endure the fruits of) the

good and bad acts done by him? Where do the acts exist of one that is

devoid of body?'[10]

"'"The Brahmana said,--'Thus urged by Kasyapa, the emancipated sage

answered those questions one after another. Do thou listen to me, O scion

of the Vrishi race, as I recite to thee the answers he made.'

"'"The Emancipated sage said, 'Upon the exhaustion of those acts capable

of prolonging life and bringing on fame which are done in a particular

body that Jiva assumes, the embodied Jiva, with the span of his life

shortened, begins to do acts hostile to life and health. On the approach

of destruction, his understanding turns away from the proper course. The

man of uncleansed soul, after even a correct apprehension of his

constitution and strength and of the season of both his own life and of

the year, begins to eat at irregular intervals and to eat such food as is

hostile to him.[11] At such a time he indulges in practices that are

exceedingly harmful. He sometimes eats excessively and sometimes abstains

altogether from food. He eats bad food or bad meat or takes bad drinks,

or food that has been made up of ingredients incompatible with one

another. He eats food that is heavy in excess of the measure that is

beneficial, or before the food previously taken has been digested. He

indulges in physical exercise and sexual pleasure in excess of the due

measure, or through avidity for work, suppresses the urgings of his

corporeal organism even when they become pronounced. Or, he takes food

that is very juicy, or indulges in sleep during daytime. Food that is not

properly digested, of itself excites the faults, when the time comes.[12]

From such excitement of the faults in his body, he gets disease ending in

death itself. Sometimes the person engages in perverse or unnatural acts

like hanging (for bringing about his death). Through these causes the

living body of the creature dissolves away. Understand correctly the

manner as I declare it to thee.[13] Urged on by the Wind which becomes

violent, the heat in the body, becoming excited and reaching every part

of the body one after another, restrains all the (movements of the) vital

breaths. Know truly that excited all over the body, the heat becomes very

strong, and pierces every vital part where life may be said to reside. In

consequence of this, Jiva, feeling great pain, quickly takes leave of its

mortal casement. Know, O foremost of regenerate persons, that when the

vital parts of the physical organism become thus afflicted, Jiva slips

away from the body, overwhelmed with great pain. All living creatures are

repeatedly afflicted with birth and death. It is seen, O chief of

Brahmanas, that the pain which is felt by a person when casting off his

bodies is like what is felt by him when first entering the womb or when

issuing out of it. His joints become almost dislocated and he derives

much distress from the waters (of the womb).[14] Urged on by (another)

violent wind, the wind that is in the body becomes excited through cold,

and dissolves away the union of matter (called the body) into its

respective elements numbering five.[15] That wind which resides in the

vital breaths called Prana and Apana occurring within this compound of

the five primal elements, rushes upwards, from a situation of distress,

leaving the embodied creature. It is even thus that the wind leaves the

body. Then is seen breathlessness. The man then becomes destitute of

heat, of breath, of beauty, and of consciousness. Deserted by Brahman

(for Jiva is Brahman), the person is said to be dead. By those ducts

through which he perceives all sensuous objects, the bearer of the body

no longer perceives them. It is the eternal Jiva who creates in the body

in those very ducts the life-breaths that are generated by food. The

elements gathered together become in certain parts firmly united. Know

that those parts are called the vitals of the body. It is said so in the

Sastras. When those vital parts are pierced, Jiva, rising up, enters the

heart of the living creature and restrains the principle of animation

without any delay. The creature then, though still endued with the

principle of consciousness, fails to know anything. The vital parts being

all overwhelmed, the knowledge of the living creature becomes overwhelmed

by darkness. Jiva then, who has been deprived of everything upon which to

stay, is then agitated by the wind. He then, deeply breathing a long and

painful breath, goes out quickly, causing the inanimate body to tremble.

Dissociated from the body, Jiva, however, is surrounded by his acts. He

becomes equipped on every side with all his auspicious acts of merit and

with all his sins. Brahmanas endued with knowledge and equipped with the

certain conclusions of the scriptures, know him, from indications, as to

whether he is possessed of merit or with its reverse. Even as men

possessed of eyes behold the fire-fly appearing and disappearing amid

darkness, men possessed of the eye of knowledge and crowned with success

of penances, behold, with spiritual vision, Jiva as he leaves the body,

as he is reborn, and as he enters the womb. It is seen that Jiva has

three regions assigned to him eternally. This world where creatures dwell

is called the field of action. Accomplishing acts good or bad, all

embodied creatures attain to the fruits thereof. In consequence of their

own acts, creatures acquire even here superior or inferior enjoyments.

Doers of evil deeds here, in consequence of those acts of theirs, attain

to Hell. This condition of sinking with head downwards, in which

creatures are cooked, is one of great misery. It is such that a rescue

therefrom is exceedingly difficult. Indeed, one should strive hard for

saving oneself from this misery. Those regions where creatures dwell when

they ascend from this world I shall now declare truly. Do thou listen to

me with attention. By listening to what I say, thou shalt attain to

firmness of understanding and a clear apprehension of (good and bad)

acts. Know that even those are the regions of all creatures of righteous

deeds, viz., the stellar worlds that shine in the firmament, the lunar

disc, and the solar disc as well that shines in the universe in its own

light. Upon the exhaustion, again, of their merits, they fall away from

those regions repeatedly. There, in Heaven itself, is distinction of

inferior, superior, and middling felicity. There, in Heaven itself, is

discontent at sight of prosperity more blazing than one's own. Even these

are the goals which I have mentioned in detail. I shall, after this,

discourse to you on the attainment by Jiva of the condition of residence

in the womb. Do thou hear me, with concentrated attention, O regenerate

one, as I speak to thee!'"'"

SECTION XVIII

"'"The Brahmana said, 'The acts, good and bad, that a Jiva does are not

subject to destruction. Upon attainment of body after body, those acts

produce fruits corresponding with them.[16] As a fruit-bearing tree, when

the season comes of productivity, yields a large quantity of fruit,

similarly merit, achieved with a pure heart, yields a large crop (of

felicity). After the same fashion, sin, done with a sinful heart,

produces a large crop of misery. The Soul (or Jiva), placing the mind

ahead, addresses himself to action. Hear then how Jiva, equipt with all

his acts and overwhelmed with lust and wrath, enters the womb. The vital

seed, mixed with blood, enters the womb of females and becomes the field

(of Jiva), good or bad, born of (his) acts. In consequence of his

subtlety and the condition of being unmanifest, Jiva does not become

attached to anything even after attaining to a body. Therefore, he is

called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of

all creatures. It is in consequence of Him that living creatures live.

That Jiva, entering all the limbs of the foetus part by part, accepting

the attribute of mind, and residing within all the regions that belong to

Prana, supports (life). In consequence of this, the foetus becoming

endued with mind begins to move its limbs.[18] As liquified iron, poured

(into a mould), takes the form of the mould, know that the entrance of

Jiva into the foetus is even such. As fire, entering a mass of iron,

heats it greatly, do thou know that the manifestation of Jiva in the

foetus is such. As a lamp, burning in a room, discovers (all things

within it), after the same manner mind discovers the different limbs of

the body.[19] Whatever acts, good or bad, Jiva does in a former body,

have certainly to be enjoyed or endured by him. By such enjoyment and

endurance former acts are exhausted, and other acts, again, accumulate,

till Jiva succeed in acquiring a knowledge of the duties included in that

contemplation which leads to Emancipation. Regarding this, I shall tell

thee those acts by which Jiva, O best of men, while coursing through a

repeated round of re-births, becomes happy, Gifts, observances of

austerity, Brahmacharyya, bearing Brahman according to the ordinances

laid down, self-restraint, tranquillity, compassion for all creatures,

restraint of passions, abstentions from cruelty as also from

appropriating what belongs to others, refraining from doing even mentally

all acts that are false and injurious to living creatures on the Earth,

reverently serving mother and father, honouring deities and guests,

worship of preceptors, pity, purity, constant restraint of all organs,

and causing of all good acts, are said to constitute the conduct of the

good. From observance of such conduct, arises Righteousness which

protects all creatures eternally. Such conduct one would always behold

among persons that are good. Verily, such conduct resides there

eternally. That course of practices to which persons of tranquil souls

adhere indicates Righteousness. Among them is thrown that course of

practices which constitutes eternal Righteousness. He who would betake

himself to that Righteousness would never have to attain to a miserable

end. It is by the conduct of the good that the world is restrained in the

paths of Righteousness when it falls away. He that is a Yogin is

Emancipated, and is, therefore, distinguished above these (viz., the

good).[20] Deliverance from the world takes place, after a long time, of

one who acts righteously and well on every occasion as he should. A

living creature thus always meets with the acts done by him in a former

life. All these acts constitute the cause in consequence of which he

comes into this world in a state different from his true form.[21] There

is a doubt in the world as regards the question. By what was the

acceptance (by Jiva) of a body first determined. The Grandsire of all the

worlds, viz., Brahma having first formed a body of his own, then created

the three worlds, in their entirety, of mobile and immobile creatures.

Having first himself assumed a body, he then created Pradhana. That

Pradhana is the material cause of all embodied creatures, by whom is all

this covered and whom all came to know as the highest. This that is seen

is said to be destructible; while the other is immortal and

indestructible. This that (is seen) is said to be Kshara (the

destructible); that, however, which is Para (the other) is the Immortal,

(as also) Akshara (the Indestructible). Of each Purusha taken

distributively, the whole is duality among these three.[22] Seen first

(to appear in an embodied form) Prajapati (then) created all the primal

elements and all immobile creatures. Even this is the ancient audition.

Of that (acceptance of body), the Grandsire ordained a limit in respect

of time, and migrations among diverse creatures and return or rebirth.

All that I say is proper and correct, like to what a person who is endued

with intelligence and who has seen his soul, would say on this topic of

previous births.[23] That person who looks upon pleasure and pain as

inconstant, which, indeed, is the correct view, who regards the body as

an unholy conglomeration, and destruction as ordained in action, and who

remembers that what little of pleasure there is, is really all pain, will

succeed in crossing this terrible ocean of worldly migration that is so

difficult to cross. Though assailed by decrepitude and death and disease,

he that understands Pradhana beholds with an equal eye that

Consciousness which dwells in all beings endued with consciousness.

Seeking the supreme seat, he then becomes utterly indifferent to all

(other) things. O best of men, I shall now impart instruction to thee,

agreeably to truth, concerning this. Do thou, O learned Brahmana,

understand in completeness that which constitutes the excellent

knowledge, as I declare it, of that indestructible seat.'"'"

SECTION XIX

"'"The Brahmana said, 'He who becomes absorbed in the one receptacle (of

all things), freeing himself from even the thought of his own identity

with all things,--indeed, ceasing to think of even his own

existence,--gradually casting off one after another, will succeed in

crossing his bonds.[24] That man who is the friend of all, who endures

all, who is attached to tranquillity, who has conquered all his senses,

who is divested of fear and wrath, and who is of restrained soul,

succeeds in emancipating himself. He who behaves towards all creatures as

towards himself, who is restrained, pure, free from vanity and divested

of egoism is regarded as emancipated from everything. He also is

emancipated who looks with an equal eye upon life and death, pleasure and

pain, gain and loss, agreeable and disagreeable. He is in every way

emancipated who does not covet what belongs to others, who never

disregards any body, who transcends all pairs of opposites, and whose

soul is free from attachment. He is emancipated who has no enemy, no

kinsman, and no child, who has cast off religion, wealth, and pleasure,

and who is freed from desire or cupidity. He becomes emancipated who

acquires neither merit nor demerit, who casts off the merits and demerits

accumulated in previous births, who wastes the elements of his body for

attaining to a tranquillised soul, and who transcends all pairs of

opposites. He who abstains from all acts, who is free from desire or

cupidity, who looks upon the universe as unenduring or as like an

Aswattha tree, ever endued with birth, death and decrepitude, whose

understanding is fixed on renunciation, and whose eyes are always

directed towards his own faults, soon succeeds in emancipating himself

from the bonds that bind him.[25] He that sees his soul void of smell, of

taste and touch, of sound, of belongings, of vision, and unknowable,

becomes emancipated.[26] He who sees his soul devoid of the attributes of

the five elements to be without form and cause, to be really destitute of

attributes though enjoying them, becomes emancipated.[27] Abandoning,

with the aid of the understanding, all purposes relating to body and

mind, one gradually attains to cessation of separate existence, like a

fire unfed with fuel.[28] One who is freed from all impressions, who

transcends all pairs of opposites, who is destitute of all belongings,

and who uses all his senses under the guidance of penances, becomes

emancipated.[29] Having become freed from all impressions, one then

attains to Brahma which is Eternal and supreme, and tranquil, and stable,

and enduring, and indestructible. After this I shall declare the science

of Yoga to which there is nothing superior, and how Yogins, by

concentration, behold the perfect soul.[30] I shall declare the

instructions regarding it duly. Do thou learn from me those doors by

which directing the soul within the body one beholds that which is

without beginning and end.[31] Withdrawing the senses from their objects,

one should fix the mind upon the soul; having previously undergone the

severest austerities, one should practise that concentration of mind

which leads to Emancipation.[32] Observant of penances and always

practising concentration of mind, the learned Brahmana, endued with

intelligence, should observe the precepts of the science of Yoga,

beholding the soul in the body. If the good man succeeds in concentrating

the mind on the soul, he then, habituated to exclusive meditation,

beholds the Supreme soul in his own soul. Self-restrained, and always

concentrated, and with all his senses completely conquered, the man of

cleansed soul, in consequence of such complete concentration of mind,

succeeds in beholding the soul by the soul. As a person beholding some

unseen individual in a dream recognises him, saying,--This is he,--when

he sees him after waking, after the same manner the good man having seen

the Supreme Soul in the deep contemplation of Samadhi recognises it upon

waking from Samadhi.[33] As one beholds the fibrous pith after extracting

it from a blade of the Saccharum Munja, even so the Yogin beholds the

soul, extracting it from the body. The body has been called the Saccharum

Munja, and the fibrous pith is said to stand for the soul. This is the

excellent illustration propounded by persons conversant with Yoga. When

the bearer of a body adequately beholds the soul in Yoga, he then has no

one that is master over him, for he then becomes the lord of the three

worlds.[34] He succeeds in assuming diverse bodies according as he

wishes. Turning away decrepitude and death, he neither grieves nor

exults. The self-restrained man, concentrated in Yoga, can create (for

himself) the godship of the very gods. Casting off his transient body he

attains to immutable Brahma.[35] No fear springs up in him at even the

sight of all creatures falling victims to destruction (before his eyes).

When all creatures are afflicted,--he can never be afflicted by any one.

Devoid of desire and possessed of a tranquil mind, the person in Yoga is

never shaken by pain and sorrow and fear, the terrible effects that flow

from attachment and affection. Weapons never pierce him; death does not

exist for him. Nowhere in the world can be seen any one that is happier

than he. Having adequately concentrated his soul, he lives steadily on

himself. Turning off decrepitude and pain and pleasure, he sleeps in

comfort. Casting off this human body he attains to (other) forms

according to his pleasure. While one is enjoying the sovereignty that

Yoga bestows, one should never fall away from devotion to Yoga.[36] When

one, after adequate devotion to Yoga, beholds the Soul in oneself, one

then ceases to have any regard for even him of a hundred sacrifices

(Indra).[37] Hear now how one, habituating oneself to exclusive

meditation, succeeds in attaining to Yoga. Thinking of that point of the

compass which has the Sun behind it, the mind should be fixed, not

outside, but in the interior of that mansion in which one may happen to

live. Residing within that mansion, the mind should then, with all its

outward and inward (operations), behold in that particular room in which

one may stay. At that time when, having deeply meditated, one beholds the

All (viz., Brahman, the Soul of the universe), there is then nothing

external to Brahman where the mind may dwell. Restraining all the senses

in a forest that is free from noise and that is uninhabited, with mind

fixed thereon, one should meditate on the All (or universal Brahman) both

outside and inside one's body. One should meditate on the teeth, the

palate, the tongue, the throat, the neck likewise; one should also

meditate on the heart and the ligatures of the heart!'[38]

"'"The Brahmana continued, 'Thus addressed by me, that intelligent

disciple, O slayer of Madhu, once more asked me about this religion of

Emancipation that is so difficult to explain. How does this food that is

eaten from time to time become digested in the stomach? How does it

become transformed into juice? How, again, into blood? How does it

nourish the flesh, the marrow, the sinews, the bones? How do all these

limbs of embodied creatures grow? How does the strength grow of the

growing man? How occurs the escape of all such elements as are not

nutritive, and of all impurities separately? How does this one inhale and

again, exhale? Staying upon what particular part does the Soul dwell in

the body? How does Jiva, exerting himself, bear the body? Of what colour

and of what kind is the body in which he dwells again (leaving a

particular body)? O holy one, it behoveth thee to tell me all this

accurately, O sinless one,'--even thus was I interrogated by that learned

Brahmana, O Madhava. I replied unto him, O thou of mighty arms, after the

manner I myself had heard, O chastiser of all foes. 'As one placing some

precious object in one's store-room should keep one's mind on it, so,

placing the mind within one's own body, one should then, restraining all

the senses, seek after the Soul, avoiding all heedlessness. One would,

becoming always assiduous in this way and gratified with one's own self,

within a very short time attain to that Brahma by beholding which one

would become conversant with Pradhana.[39] He is not capable of being

seized by the eye; nor even by all the senses.[40] It is only with the

lamp of the mind that great Soul can be seen. He has hands and feet on

all sides; he has ears on all sides; he dwells, pervading all things in

the world.[41] Jiva beholds the Soul as extracted from the body (like the

stalk from a blade of Saccharum Munja, when knowledge comes). Then

casting off Brahma as invested with form, by holding the mind in the

body, he beholds Brahma as freed from all attributes.[42] He sees the

Soul with his mind, smiling as it were at the time. Depending upon that

Brahma, he then attains to Emancipation in me.[43] O foremost of

regenerate ones, all this mystery has now been declared by me. I ask thy

permission, for I shall leave this spot. Do thou (also) go withersoever

thou pleasest.' Thus addressed by me, O Krishna, on that occasion, that

disciple of mine, endued with austere penances, that Brahmana of rigid

vows, went away according to his pleasure."

"'Vasudeva continued, "That best of Brahmanas, O son of Pritha, having

said these words unto me, on that occasion, properly relating to the

religion of Emancipation, disappeared then and there. Has this discourse

been heard by thee, O son of Pritha, with mind directed solely towards

it? Even this was what thou didst hear on that occasion while thou wert

on thy car. It is my opinion, O son of Pritha, that this is difficult of

being comprehended by one whose understanding is confused, or who has

acquired no wisdom by study, or who eats food incompatible with his body,

or whose Soul is not purified.[44] O chief of Bharata's race, this is a

great mystery among the deities that has been declared (to thee). At no

time or place, O son of Pritha, has this been heard by man in this world.

O sinless one, no other man than thyself is deserving of hearing it. It

is not, at this time, capable of being easily understood by one whose

inner soul is confused. The world of the deities is filled, O son of

Kunti, with those who follow the religion of actions. The cessation of

the mortal form (by practising the religion of inaction) is not agreeable

to the deities.[45] That goal, O son of Pritha, is the highest which is

constituted by eternal Brahman where one, casting off the body, attains

to immortality and becomes always happy. By adhering to this religion,

even they who are of sinful birth, such as women and Vaisyas and Sudras,

attain to the highest goal. What need be said then, O son of Pritha, of

Brahmanas and Kshatriyas possessed of great learning, always devoted to

the duties of their own orders and who are intent on (the acquisition of)

the region of Brahma? This has been laid down with the reasons (on which

it rests); and also the means for its acquisition; and its complete

attainment and fruit, viz., Emancipation and the ascertainment of the

truth regarding pain. O chief of Bharata's race, there is nothing else

that is fraught with happiness greater than this. That mortal, O son of

Pandu, who, endued with intelligence, and faith, and prowess, renounces

as unsubstantial what is regarded as substantial by the world, succeeds

within a short time in obtaining the Supreme by these means. This is all

that is to be said,--there is nothing else that is higher than this. Yoga

takes place in his case, O son of Pritha, who devotes himself to its

constant practice for a period of six months."'"

SECTION XX

"'Vasudeva said, "In this connection is cited the ancient narrative, O son

of Pritha, of the discourse that took place between a married couple. A

certain Brahmana's spouse, beholding the Brahmana, her husband who was a

complete master of every kind of knowledge and wisdom, seated in

seclusion, said unto him,--'Into what region shall I go, depending on thee

as my husband,--thee that art seated, having cast off all (religious)

acts, that art harsh in thy conduct towards me, and that art so

undiscerning?[46] It has been heard by us that a wife attains to those

regions which are acquired by her husband. What, indeed, is the goal that

I shall attain, having obtained thee for my husband?'--Thus questioned,

that Brahmana of tranquil soul then said unto her, smilingly,--'O blessed

dame, I am not offended with these words of thine, O sinless one.

Whatever acts exist that are adopted with the aid of others, that are

seen (in consequence of their grossness), and that are true, are done as

acts by men devoted to acts.[47] Those persons that are destitute of

knowledge, only store delusion by acts. Freedom from acts, again, is

incapable of being attained in this world for even a moment. From birth

to the attainment of a different form, action good or bad, and

accomplished by acts, mind, or speech, exists in all beings. Those paths

(of action) which are characterised by visible objects (such as

Soma-juice and ghee for libations) being destroyed by Rakshasas, turning

away from them I have perceived the seat (of the soul) that is in the

body, without the aid of the soul.[48] There dwells Brahma transcending

all pairs of opposites; there Soma with Agni, and there the urger of the

understanding (viz., Vayu) always moves, upholding all creatures.[49] It

is for that seat that the Grandsire Brahman and others, concentrated in

Yoga, worship the Indestructible. It is for that seat that men of

learning and excellent vows, of tranquil souls, and of senses completely

vanquished, strive.[50] That is not capable of being smelt by the sense

of smell; nor tasted by the tongue; or touched by the organs of touch. It

is by the mind that that is attained. It is incapable of being conquered

by the eye. It transcends the sense of hearing. It is destitute of scent,

taste, touch, and form as attributes. It is that from which proceeds the

well-ordained universe, and it is that upon which it rests. The

life-breaths called Prana and Apana and Samana and Vyana and Udana flow

from it, and it is that into which they again enter. The breaths Prana

and Apana move between Samana and Vyana. When the soul sleeps, both

Samana and Vyana are absorbed.[51] Between Apana and Prana, Udana dwells,

pervading all. Hence, Prana and Apana do not desert a sleeping person. In

consequence of its controlling all the life-winds, the controlling breath

is called Udana. Hence, utterers of Brahman undergo penances which have

myself for their goal.[52] In the midst of all those life-breaths that

swallow up one another and move within the body, blazes forth the fire

called Vaiswanara made up of seven flames. The nose, the tongue, the eye,

the skin, the ear which numbers the fifth, the mind, and the

understanding,--these are the seven tongues of that Vaiswanara's flame.

That which is smelt, that which is seen, that which is drunk, that which

is touched, as also that which is heard, that which is thought of, and

that which is understood,--these are the seven sorts of fuel for me. That

which smells, that which eats, that which sees, that which touches, that

which hears numbering the fifth; that which thinks, and that which

understands,--these are the seven great officiating priests. Behold, O

blessed one, learned sacrificers duly casting seven libations in seven

ways in the seven fires, viz., that which is smelt, that which is drunk,

that which is seen, that which is touched, as also that which is heard,

that which is thought of, and that which is understood, create them in

their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering as

the fifth, Mind, and Understanding--these seven are called wombs (of all

things). All the attributes which constitute the sacrificial offerings,

enter into the attribute that is born of the fire, and having dwelt

within that dwelling became reborn in their respective wombs. Thither

also, viz., in that which generates all beings, they remain absorbed

during the period for which dissolution lasts. From that is produced

smell, from that is produced taste, from that is produced colour, and

from that is produced touch; from that is produced sound; from that

arises doubt; and from that is produced resolution. This is what is known

as the sevenfold creation. It is in this very way that all this was

comprehended by the ancients. By the three full and final libations, the

full become full with light.'"'"

SECTION XXI

"'"The Brahmana said, 'In this connection is cited the following ancient

story. Do thou understand, of what kind the institution is of the ten

Hotris (sacrificing priests). The ear, the skin, the two eyes, the

tongue, the nose, the two feet, the two hands, the genital organ, the

lower duct, and speech,--these, O beautiful one, are the ten sacrificing

priests. Sound and touch, colour and taste, scent, speech, action,

motion, and the discharge of vital seed, of urine and of excreta, are the

ten libations. The points of the compass, Quarters, Wind, Sun, Moon,

Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful

one, are the ten (sacrificial) fires. The ten organs (of knowledge and

action) are the sacrificing priests. The libations, O beautiful one, are

ten. The objects of the senses are the fuel that are cast into these ten

fires,[54] as also the mind, which is the ladle, and the wealth (viz.,

the good and bad acts of the sacrificer). What remains is the pure,

highest knowledge. We have heard that all this universe was well

differentiated (from Knowledge). All objects of knowledge are Mind.

Knowledge only perceives (i.e., discovers the Mind without being attached

to it). The knower (or Jiva), encased in subtle form, lives within the

gross body that is produced by the vital seed. The bearer of the body is

the Garhapatya fire. From that is produced another. Mind is the Ahavaniya

fire. Into it is poured the oblation. From that was produced the Veda (or

Word); (then was born Mind); Mind (desirous of creation) sets itself on

the Veda (or the Word). Their arises form (or colour) undistinguished by

particular colours. It runs towards the Mind.'[55]

"'"The Brahmana's wife said, 'Why did Word first arise and why did Mind

arise afterwards, seeing that Word starts into existence after having

been thought upon by Mind? Upon that authority can it be said that Mati

(Prana) takes refuge in Mind? Why, again, in dreamless slumber, though

separated from Mind, does not Prana apprehend (all objects)? What is that

which restrains it then?'[56]

"'"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing

the Prana under its control), in consequence of such lordship over it,

makes it identical with itself. That restrained motion of the Prana

breath (which for the time becomes identical with that of the Apana) has

been said to be the motion of the mind. Hence the mind is dependent upon

Prana, not Prana upon the mind. Therefore, in dreamless slumber, upon the

disappearance of mind, Prana does not disappear. But since thou askest me

a question about word and mind, I shall, therefore, relate to thee a

discourse between them. Both Word and Mind, repairing to the Soul of

matter,[57] asked him,--"Do thou say who amongst us is superior. Do thou,

O puissant one, dispel our doubt."--On that occasion, the holy one made

this answer.--"The mind undoubtedly (is superior)." Unto him Word said,--"I

yield to thee the fruition of all thy desires!"'[58]

"'"The Brahmana said, 'Know that I have two minds, immovable and movable.

That which is immovable is, verily, with me; the movable is in your

dominion.[59] That mind is verily called movable which, in the form of

Mantra, letter, or voice, is referable to your dominion. Hence, thou art

superior (to the other mind which concerns itself with only the external

world). But since, coming of thy own accord, O beautiful one, thou

enterest into the engagement (about the fruition of all wishes),

therefore, filling myself with breath, I utter thee.[60] The goddess Word

used always to dwell between Prana and Apana. But, O blessed one, sinking

into Apana, though urged upwards, in consequence of becoming dissociated

from Prana, she ran to Prajapati and said,--Be gratified with me, O holy

one.--The Prana appeared, once more fostering Word. Hence, Word,

encountering deep exhalation, never utters anything. Word always flows as

endued with utterance or unendued with it.[61] Amongst those two, Word

without utterance is superior to Word with utterance. Like a cow endued

with excellent milk, she (Word without utterance) yields diverse kinds of

meaning. This one always yields the Eternal (viz., Emancipation),

speaking of Brahman. O thou of beautiful smiles, Word is a cow, in

consequence of her puissance which is both divine and not divine. Behold

the distinction of these two subtle forms of Word that flow.'[62]

"'"The Brahmana's wife said, 'What did the goddess of Word then say, in

days of old, when, though impelled by the Wish to speak, Speech could not

come out?'

"'"The Brahmana said, 'The Word that is generated in the body by Prana,

then attains to Apana from Prana. Then transformed into Udana and issuing

out of the body, envelops all the quarters, with Vyana. After that, she

dwells in Samana. Even in this way did Word formerly speak. Hence Mind,

in consequence of being immovable, is distinguished, and the goddess

Word, in consequence of being movable, is also distinguished.'"'"

SECTION XXII

"'"The Brahmana said, 'In this connection is cited the ancient story, O

blessed one, of what the institution is of the seven sacrificing priests.

The nose, the eye, the tongue, the skin, and the ear numbering the fifth,

the mind, and the understanding,--these are the seven sacrificing priests

standing distinctly from one another. Dwelling in subtle space, they do

not perceive one another. Do thou, O beautiful one, know these

sacrificing priests that are seven by their nature.'

"'"The Brahmana's wife said, 'How is it that dwelling in subtle space,

these do not perceive one another? What are their (respective) natures, O

holy one? Do thou tell me this, O lord.'

"'"The Brahmana said, 'Not knowing the qualities (of any object) is

ignorance (of that object); while knowledge of the qualities is (called)

knowledge (of the object which possesses those qualities). These seven

never succeed in apprehending or knowing the qualities of one another.

The tongue, the eye, the ear too, the skin, the mind, and the

understanding, do not succeed in apprehending smells. It is the nose

alone that apprehends them. The nose, the tongue, the ear also, the skin,

the mind, and the understanding, never succeed in apprehending colours.

It is the eye alone that apprehends them. The nose, the tongue, the eye

too, the ear, the understanding, and the mind, never succeed in

apprehending sensations of touch. It is the skin alone that apprehends

them. The nose, the tongue, the eye, the skin, the mind, and the

understanding, never succeed in apprehending sounds. It is the ear alone

that apprehends them. The nose, the tongue, the eye, the skin, the ear,

and the understanding never succeed in apprehending doubt. It is the mind

that apprehends it. The nose, the tongue, the eye, the skin, the ear, and

the mind, never succeed in apprehending determination (certainty in

respect of knowledge). It is the understanding alone that apprehends it.

In this connection, is cited, O beautiful lady, this ancient narrative of

a discourse between the senses and the mind.'

"'"'The mind said, "The nose does not smell without me. (Without me) the

tongue does not apprehend taste. The eye does not seize colour, the skin

does not feel touch, the ear does not apprehend sound, when deprived of

me. I am the eternal and foremost one among all the elements. It always

happens that destitute of myself, the senses never shine, like

habitations empty of inmates or fires whose flames have been quenched.

Without me, all creatures fail to apprehend qualities and objects, with

even the senses exerting themselves, even as fuel that is wet and dry

(failing to ignite a fire)."

"'"'Hearing these words, the Senses said, "Even this would be true as thou

thinkest in this matter, if, indeed, thou couldst enjoy pleasures without

either ourselves or our objects.[63] What thou thinkest, would be true,

if, when we are extinct, there be gratification and support of life, and

a continuation of thy enjoyments, or, if, when we are absorbed and

objects are existing, thou canst have thy enjoyments by thy desire alone,

as truly as thou hast them with our aid. If, again, thou deemest thy

power over our objects to be always complete, do thou then seize colour

by the nose, and taste by the eye. Do thou also take smell by the ear,

and sensations of touch by the tongue. Do thou also take sounds by the

skin, and likewise touch by the understanding. They that are powerful do

not own the dominion of any rules. Rules exist for those only that are

weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to

enjoy what has been tasted before (by others). As a disciple repairs to a

preceptor for the sake of (acquiring) the Srutis, and then, having

acquired the Srutis, dwells on their import (by obeying their

injunctions), even so dost thou regard as thine those objects which are

shown by us, past or future, in sleep or in wakefulness. Of creatures,

again, that are of little intelligence, when their mind becomes

distracted and cheerless, life is seen to be upheld upon our objects

discharging their functions.[64] It is seen also that a creature, after

having formed even innumerable purposes and indulged in dreams, when

afflicted by the desire to enjoy, runs to objects of sense at once.[65]

One entering upon enjoyments depending on mental purposes alone and

unconnected with actual objects of sense, always meets with death upon

the exhaustion of the life-breaths, like an enkindled fire upon the

exhaustion of fuel. True it is that we have connections with our

respective attributes; true it is, we have no knowledge of one another's

attributes. But without us thou canst have no perception. Without us no

happiness can come to thee."'"'"

SECTION XXIII

"'"The Brahmana said, 'In this connection, O blessed lady, is cited the

ancient story of what kind the institution is of the five sacrificing

priests. The learned know this to be a great principle that Prana and

Apana and Udana and Samana and Vyana are the five sacrificing priests.'

"'"The Brahmana's wife said, 'That naturally there are seven sacrificing

priests is what was my former conviction. Let the great principle be

declared to me as to how, verily, the number is five of the sacrificing

priests.'

"'"The Brahmana said, 'The wind nursed by Prana afterwards takes birth in

Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed

by Vyana, the wind is then developed into Udana. Nursed in Udana, the

wind is then generated as Samana. Those good beings in days of yore asked

the first-born Grandsire, saying--"Do thou say who amongst us is the

foremost. He (whom thou wilt indicate) will be our chief."

"'"Brahmana said, '"He upon whose extinction all the life-breaths become

extinct in the bodies of living creatures, he upon whose moving they

move, is verily the foremost (among you). Do ye go where ye like."

"'"'Prana said, "Upon my extinction all the life-breaths become extinct in

the bodies of living creatures. Upon my moving they once more move. I am

(therefore) the foremost. Behold, I go into extinction!"'

"'"The Brahmana continued, 'Prana then became extinct and once more moved

about. Then Samana and Udana also, O blessed one, said these words--"Thou

dost not dwell here, pervading all this, as we do. Thou art not the

foremost amongst us, O Prana. (Only) Apana is under thy dominion." Prana

then moved about, and unto him Apana spoke.

"'"'Apana said, "When I become extinct, all the life-winds become extinct

in the bodies of living creatures. When I move about, they again move

about. I am, therefore, the foremost. Behold, I go into extinction!"

"'"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana

said--"O Apana, thou art not the foremost. (Only) Prana is under thy

dominion." Then Apana began to move about. Vyana once more addressed him

saying, "I am the foremost of all (the life-winds). Listen, for what

reason. When I become extinct, all the life-winds become extinct in the

bodies of living creatures. When I move about, they once more move about.

I am (therefore) the foremost. Behold, I go into extinction!"

"'"The Brahmana continued, 'Then Vyana went into extinction and once more

began to move about. At this, Prana and Apana and Udana and Samana

addressed him, saying, "Thou art not the foremost among us, O Vyana!

(Only) Samana is under thy dominion."--Vyana then began to move about and

Samana said unto him,--"I am the foremost of you all. Listen, for what

reason. When I become extinct, all the life-winds become extinct in the

bodies of living creatures. When I begin to move about, they once more

move about. Hence, I am the foremost. Behold, I go into extinction!" Then

Samana began to move about. Unto him Udana said, "I am the foremost of all

the life-winds. Listen, for what reason. When I become extinct, all the

life-winds become extinct in the bodies of living creatures. When I move

about they once more move about. Hence, I am the foremost. Behold, I go

into extinction!"--Then Udana, after having gone into extinction, began

once more to move about, Prana and Apana and Samana and Vyana said, unto

him, O Udana, "thou art not the foremost one among us, only Vyana is under

thy dominion."

"'"The Brahmana continued, 'Unto them assembled together, the Lord of

creatures, Brahma, said, "No one of you is superior to others. Ye are all

endued with particular attributes. All are foremost in their own spheres,

and all possess special attributes." Thus said unto them, that were

assembled together, the Lord of all creatures. There is one that is

unmoving, and one that is moving. In consequence of special attributes,

there are five life-winds. My own self is one. That one accumulates into

many forms. Becoming friendly unto one another, and gratifying one

another, depart in peace. Blessings to ye, do ye uphold one another!'"'"

SECTION XXIV

"'"The Brahmana said, 'In this connection is cited the ancient story of the

discourse between Narada and the Rishi Devamata.'

"'"'Devamata said, "What verily, comes first into existence, of a creature

that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?"

"'"'Narada said, "By whatever the creature is created, that first comes

unto him which is other (or separate from him). The life winds are to be

known as existing in pairs, viz., those that move transversely, upwards,

and downwards."

"'"'Devamata said, "By whom (among the life-winds) is a creature produced?

Who (amongst) them comes first? Do thou tell me what the pairs are of the

life-winds, that move transversely, upwards, and downwards."

"'"'Narada said, "From Sankalpa (wish) arises Pleasure. It also arises from

sound. It arises also from taste; it arises too from colour. From the

semen, united with blood, first flows Prana. Upon the semen being

modified by Prana, flows Apana. Pleasure arises from the semen as well.

It arises from taste also. This is the form (effect) of Udana. Pleasure

is produced from union. Semen is generated by desire. From desire is

produced the menstrual flow. In the union of semen and blood, generated

by Samana and Vyana, the pair that consists of Prana and Apana, enters,

moving transversely and upwards, Vyana and Samana both form a pair that

moves transversely. Agni (fire) is all the deities. Even this is the

teaching of the Veda. The knowledge of Agni arises in a Brahmana with

intelligence. The smoke of that fire is of the form of (the attribute

called) Darkness. The attribute that is known by the name of Passion is

in its ashes. The quality of goodness arises from that portion of the

fire into which the oblation is poured.[66] They that are conversant with

sacrifices know that Samana and Vyana are from the attribute of Goodness.

Prana and Apana are portions of the oblation (of clarified butter).

Between them is the Fire. That is the excellent form (or seat) of Udana,

as the Brahmanas know. Listen as I say which is distinct from the pairs.

Day and Night constitute a pair. Between them is the Fire. That is the

excellent seat of Udana as the Brahmanas know. The existent and the

non-existent form a pair. Between them is the Fire. That is the excellent

seat of Udana as the Brahmanas know. First is Samana; then Vyana. The

latter's function is managed through it (viz., Samana). Then, secondly,

Samana once more comes into operation. Only Vyana exists for

tranquillity. Tranquillity is eternal Brahman. This is the excellent seat

of Udana as the Brahmanas know."'"'"[67]

SECTION XXV

"'"The Brahmana said, 'In this connection is recited the ancient story of

what the institution is of the Chaturhotra (sacrifice). The ordinances

are now being duly declared of that in its entirety. Listen to me, O

amiable lady, as I declare this wonderful mystery. The agent, the

instrument, the action and Emancipation,--these, O beautiful lady, are

the four sacrificing priests by whom the universe is enveloped. Hear in

its entirety the assignment of causes (relating to this topic). The nose,

the tongue, the eye, the skin, the ear numbering the fifth, the mind, and

the understanding,--these seven should be understood as being caused by

(the knowledge of) qualities. Smell, taste, colour, sound, touch,

numbering the fifth, the objects of the mind, and the objects of the

understanding, these seven are caused by action. He who smells, he who

eats, he who sees, he who speaks, he who hears, numbering the fifth, he

who thinks, and he who understands--these seven should be known as caused

by the agent. Possessed of qualities, these enjoy their own qualities,

agreeable or disagreeable.[68] As regards the Soul, that is destitute of

qualities. These seven are the causes of Emancipation. With them that are

learned and possessed of sufficient understanding, the qualities, which

are in the position of deities, eat the oblations, each in its proper

place, and agreeably to what has been ordained. The person who is

destitute of learning, eating diverse kind of food, becomes seized with

the sense of mineness.[69] Digesting food for himself, he becomes ruined

through the sense of mineness. The eating of food that should not be

eaten, and the drinking of wine, ruin him. He destroys the food (he

takes), and having destroyed that food, he becomes destroyed himself. The

man of learning, however, being possessed of puissance, destroys his food

for reproducing it. The minutest transgression does not arise in him from

the food he takes. Whatever is thought of by the mind, whatever is

uttered by speech, whatever is heard by the ear, whatever is seen by the

eye, whatever is touched by the (sense of) touch, whatever is smelt by

the nose, constitute oblations of clarified butter which should all,

after restraining the senses with the mind numbering the sixth, be poured

into that fire of high merits which burns within the body, viz., the

Soul.[70] The sacrifice constituted by Yoga is going on as regards

myself. The spring whence that sacrifice proceeds is that which yields

the fire of knowledge. The upward life-wind Prana is the Stotra of that

sacrifice. The downward life-wind Apana is its Sastra. The renunciation

of everything is the excellent Dakshina of that sacrifice. Consciousness,

Mind, and Understanding--these becoming Brahma, are its Hotri, Adhwaryyu,

and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of

separate existence (or Emancipation) is the Dakshina. In this connection,

people conversant with Narayana recite some Richs. Unto the divine

Narayana were animals offered in days of yore.[72] Then are sung some

Samanas. On that topic occurs an authority. O timid one, know that the

divine Narayana is the soul of all.'"'"

SECTION XXVI

"'"The Brahmana said, 'There is one Ruler. There is no second beside him.

He that is Ruler resides in the heart. I shall speak now of him. Impelled

by Him, I move as directed, like water along an inclined plane. There is

one Preceptor. There is no second beside him. He resides in the heart,

and of him I shall now speak. Be instructed by that preceptor; they who

are always endued with feelings of animosity are like snakes. There is

one kinsman. There is no second beside him. He resides in the heart of

him I shall now speak. Instructed by him, kinsmen become possessed of

kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.

There is one dispeller. There is no second beside him. He resides in the

heart. Of him I shall now speak. Having lived with that instructor under

the proper mode of living, Sakra attained to the sovereignty of all the

worlds.[73] There is one enemy. There is no second beside him. He resides

in the heart. Of him I shall now speak. Instructed by that preceptor all

snakes in the world are always endued with feelings of animosity. In this

connection is cited the ancient story of the instruction of the snakes,

the deities, and the Rishis by the Lord of all creatures. The deities and

the Rishis, the snakes, and the Asuras, seated around the Lord of all

creatures, asked him, saying,--"Let that which is highly beneficial for us

be declared." Unto them that enquired about what is highly beneficial, the

holy one uttered only the word Om, which is Brahman in one syllable.

Hearing this, they ran away in various directions. Amongst them that thus

ran in all directions from desire of self-instruction, the disposition

first arose in snakes of biting. Of the Asuras, the disposition, born of

their nature for ostentations, pride arose. The deities betook themselves

to gifts, and the great Rishis to self-restraint. Having repaired to one

teacher, and having been instructed (refined) by one word, the snakes,

the deities, the Rishis, and the Danavas, all betook themselves to

diverse different dispositions. It is that one who hears himself when

speaking, and apprehends it duly. Once, again, is that heard from him

when he speaks. There is no second preceptor.[74] It is in obedience to

his counsels that action afterwards flows. The instructor, the

apprehender, the hearer, and the enemy, are pleased within the heart. By

acting sinfully in the world it is he that becomes a person of sinful

deeds. By acting auspiciously in the world, it is he who becomes a person

of auspicious deeds. It is he who becomes a person of unrestrained

conduct by becoming addicted to the pleasures of sense, impelled by

desire. It is he who becomes a Brahmacharin by always devoting himself to

the subjugation of his senses. It is he, again, that casts off vows and

actions and takes refuge on Brahman alone. By moving in the world,

identifying himself the while with Brahman, he becomes a Brahmacharin.

Brahman is his fuel; Brahman is his fire; Brahman is his origin; Brahman

is his water; Brahman is his preceptor: he is rapt in Brahman.

Brahmacharyya is even so subtle, as understood by the wise. Having

understood it, they betook themselves to it, instructed by the

Kshetrajna!'"'"[75]

SECTION XXVII

"'"The Brahmana said, 'Having crossed that impassable fastness (the world)

which has purposes for its gadflies and mosquitoes, grief and joy for its

cold and heat, heedlessness for its blinding darkness, cupidity and

diseases for its reptiles, wealth for its one danger on the road, and

lust and wrath its robbers, I have entered the extensive forest of

(Brahman)'.

"'"The wife of the Brahmana said, 'Where is that foremost, O thou of great

wisdom? What are its trees? What its rivers? What its mountains and

hills? How far is that forest?'

"'"The Brahmana said, 'There exists nothing that is separate from it. There

is nothing more delightful than it. There is nothing that is unseparated

from it. There is nothing more afflicting than it. There is nothing

smaller than that. There is nothing vaster than that. There is nothing

minuter than that. There is no happiness that can resemble it. Regenerate

persons, entering into it, at once transcend both joy and sorrow. They

(then) never stand in fear of any creature, nor does any creature stand

in fear of them. In that forest are seven large trees, seven fruits, and

seven guests. There are seven hermitages, seven (forms of) Yoga

concentration, and seven (forms) of initiation. Even this a description

of that forest.[76] The trees which stand filling that forest, produce

excellent flowers and fruits of five colours. The trees which stand there

filling that forest, produce flowers and fruits that are of excellent

colours and that are, besides, of two kinds. The trees which stand there

filling that forest, produce flowers and fruits that are endued with

fragrance and that are, besides, of two colours. The trees which stand

there filling that forest, produce flowers and fruits that are possessed

of fragrance and that are, besides, of one colour. The two trees which

stand filling that forest, produce many flowers and fruits that are of

unmanifest colours. There is one fire here, possessed of a good mind.

That is connected with Brahmana. The five senses are the fuel here. The

seven forms of Emancipation flowing from them are the seven forms of

Initiation. The qualities are the fruits, and the guests eat those

fruits. There, in diverse places, the great Rishis accept hospitality.

When they, having been worshipped, become annihilated, then another

forest shines forth. In that forest, Intelligence is the tree;

Emancipation is the fruit; Tranquillity is the shade of which it is

possessed. It has knowledge for its resting house, contentment for its

water, and the Kshetrajna for its sun. Its end cannot be ascertained

upwards, downwards, or horizontally. Seven females always dwell there,

with faces downwards, possessed of effulgence, and endued with the cause

of generations. They take up all the different tastes from all creatures,

even as inconstancy sucks up truth. In that itself dwell, and from that

emerge, the seven Rishis who are crowned with ascetic success, with those

seven having Vasishtha for their foremost. Glory, effulgence, greatness,

enlightenment, victory, perfection, and energy, these seven always follow

this same like rays following the sun. Hills and mountains also exist

there, collected together; and rivers and streams bearing waters in their

course, waters that are born of Brahma. And there happens a confluence

also of streams in the secluded spot for sacrifice. Thence those that are

contented with their own souls proceed to the Grandsire. Those whose

wishes have been reduced, whose wishes have been directed to excellent

vows, and whose sins have been burnt off by penances, merging themselves

in their souls, succeed in attaining to Brahman. Tranquillity is praised

by those who are conversant with the forest of knowledge. Keeping that

forest in view, they take birth so as not to lose courage. Even such is

that sacred forest that is understood by Brahmanas, and understanding it,

they live (in accordance with the ordinance), directed by the

Kshetrajna.'"'"

SECTION XXVIII

"'"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I

do not see colours. I do not touch. I do not likewise hear the diverse

sounds (that arise). Nor do I entertain purposes of any kind. It is

Nature that desires such objects as are liked; it is Nature that hates

such objects as are disliked. Desire and aversion spring from Nature,

after the manner of the upward and the downward life-winds when souls

have entered animate bodies. Separated from them are others; in them are

eternal dispositions; (these as also) the soul of all creatures. Yogins

would behold in the body. Dwelling in that, I am never attached to

anything through desire and wrath, and decrepitude and death. Not having

any desire for any object of desire, and not having any aversion for any

evil, there is no taint on my natures, as there is no taint of a drop of

water on (the leaves of) the lotus. Of this constant (principle) which

looks upon diverse natures, they are inconstant possessions.[77] Though

actions are performed, yet the assemblage of enjoyments does not attach

itself to them, even as the assemblage of rays of the sun does not attach

to the sky. In this connection is recited an ancient story of a discourse

between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.

Beholding an animal sprinkled with water at a sacrificial ceremony, a

Yati said unto the Adhwaryu seated there these words in censure,--"This is

destruction of life!" unto him the Adhwaryu said in reply,--"This goat will

not be destroyed. The animal (sacrificed) meets with great good, if the

Vedic declaration on this subject be true. That part of this animal which

is of earth will go to earth. That part of this one which is born of

water, will enter into water. His eye will enter the sun; his ear will

enter the different points of the horizon; his life-winds will enter the

sky. I who adhere to the scriptures incur no fault (by assisting at the

killing of this animal)."

"'"'The Yati said, "If thou beholdest such good to the goat in this

dissociation with (his) life-winds, then this sacrifice is for the goat.

What need hast thou for it? Let the brother, father, mother, and friend

(of this goat) give thee their approval in this. Taking him (to them) do

thou consult them. This goat is especially dependent. It behoveth thee to

see them who can give their consent in this. After hearing their consent,

the matter will become fit for consideration. The life-winds of this goat

have been made to return to their respective sources. Only the inanimate

body remains behind. This is what I think. Of those who wish to enjoy

felicity by means of the inanimate body (of an animal) which is

comparable with fuel, the fuel (of sacrifice) is after all the animal

himself. Abstention from cruelty is the foremost of all duties. Even

this is the teaching of the elders. We know this is the proposition,

viz.,--No slaughter (of living creatures).--If I say anything further,

(it will then appear that) diverse kinds of faulty actions are capable of

being done by thee. Always abstaining from cruelty to all creatures is

what meets with our approbation. We establish this from what is directly

perceptible. We do not rely on what is beyond direct perception."

"'"'The Adhwaryu said, "Thou enjoyest the properties of smell which belong

to the earth. Thou drinkest the tastes which appertain to water. Thou

seest colours which belong to lighted bodies. Thou touchest the

properties which have their origin in wind. Thou hearest the sounds

which have their origin in space (or ether). Thou thinkest thoughts with

the mind. All these entities, thou art of opinion, have life. Thou dost

not then abstain from taking life. Really, thou art engaged in slaughter.

There can be no movement without slaughter. Or, what dost thou think, O

regenerate one."

"'"'The Yati said, "The Indestructible and the Destructible constitute the

double manifestation of the soul. Of these the Indestructible is existent.

The Destructible is said to be exceedingly non-existent.[78] The

life-wind, the tongue, the mind, the quality of goodness, along with the

quality of passion, are all existent. The Atman is above these forms and

hence is without duality and hope. As regards one that is freed from

these existent objects, that transcends all pairs of opposites, that does

not cherish any expectation, that is alike to all creatures, that is

liberated from the idea of meum, that has subjugated his self, and that

is released from all his surroundings,--for him no fear exists from any

source!"[79]

"'"'The Adhwaryu said, "O foremost of intelligent men, one should reside

with those that are good. Hearing thy opinion my understanding shines

with light. O illustrious one, I come to thee, believing thee to be a

god; and I say I have no fault, O regenerate one, by performing these

rites with the aid of Mantras!"'[80]

"'"The Brahmana continued, 'With this conclusion, the Yati remained silent

after this. The Adhwaryu also proceeded with the great sacrifice, freed

from delusion. The Brahmanas understand Emancipation, which is

exceedingly subtle, to be of this kind and having understood it, they

live accordingly directed by the Kshetrajna, that beholder of all

topics.'"'"

SECTION XXIX

"'"The Brahmana said, 'In this connection is cited the ancient story, O

lady, of the discourse between Kartaviryya and the Ocean. There was a

king of the name of Kartaviryya-Arjuna who was endued with a thousand

arms. He conquered, with his bow, the Earth, extending to the shores of

the ocean. It has been heard by us that, once on a time, as he was

walking on the shores of the sea, proud of his might, he showered

hundreds of shafts on that vast receptacle of waters. The Ocean, bowing

down unto him, said, with joined hands,--"Do not, O hero, shoot thy shafts

(at me)! Say, what shall I do to thee. With these mighty arrows shot by

thee, those creatures which have taken shelter in me are being killed, O

tiger among kings. Do thou, O lord, grant them security."

"'"'Arjuna said, "If any wielder of the bow exists that is equal to me in

battle, and that would stand against me in the field, do thou name him to

me!"

"'"'The Ocean said, "If thou hast heard, O king, of the great Rishi

Jamadagni, his son is competent to duly receive thee as a guest."--Then

that king proceeded, filled with great wrath. Arrived at that retreat, he

found Rama himself. With his kinsmen he began to do many acts that were

hostile to Rama, and caused much trouble to that high-souled hero. Then

the energy, which was immeasurable of Rama blazed forth, burning the

troops of the foe, O lotus-eyed one. Taking up his battle-axe, Rama

suddenly put forth his power, and hacked that thousand-armed hero, like a

tree of many branches. Beholding him slain and prostrated on the earth,

all his kinsmen, uniting together, and taking up their darts, rushed at

Rama, who was then seated, from all sides. Rama also, taking up his bow

and quickly ascending on his car, shot showers of arrows and chastised

the army of the king. Then, some of the Kshatriyas, afflicted with the

terror of Jamadagni's son, entered mountain-fastnesses, like deer

afflicted by the lion. Of them that were unable, through fear of Rama, to

discharge the duties ordained for their order, the progeny became

Vrishalas owing to their inability to find Brahmanas.[81] In this way

Dravidas and Abhiras and Pundras, together with the Savaras, became

Vrishalas through those men who had Kshatriya duties assigned to them (in

consequence of their birth), falling away (from those duties). Then the

Kshatriyas that were begotten by the Brahmanas upon Kshatriya women that

had lost their heroic children, were repeatedly destroyed by Jamadagni's

son. The slaughter proceeded one and twenty times. At its conclusion a

bodiless voice, sweet and proceeding from heaven, and which was heard by

all people, spoke to Rama, "O Rama, O Rama, desist! What merit it dost thou

see, O son, in thus destroying repeatedly these inferior Kshatriyas?"[82]

In this way, O blessed dame, his grandsires, headed by Richika, addressed

that high-souled one, saying. "Do thou desist." Rama, however, unable to

forgive the slaughter of his sire, replied unto those Rishis saying, "It

behoves you not to forbid me." The Pitris then said, "O foremost of all

victorious men, it behoves thee not to slay these inferior Kshatriyas. It

is not proper that thyself, being a Brahmana, should slay these kings."'"'"

SECTION XXX

"'"'The Pitris said, "In this connection is cited this old history. Having

heard it, thou shouldst act according to it, O foremost of all regenerate

persons. There was a royal sage of the name Alarka endued with the

austerest of penances. He was conversant with all duties, truthful in

speech, of high soul, and exceedingly firm in his vows. Having, with his

bow, conquered the whole Earth extending to the seas, and thereby

achieved an exceedingly difficult feat, he set his mind on that which is

subtle. While sitting at the root of a tree, his thoughts, O thou of

great intelligence, abandoning all those great feats, turned towards that

which is subtle.

"'"'"Alarka said, 'My mind has become strong. Having conquered the mind,

one's conquest becomes permanent. Though surrounded by foes, I shall

(henceforth) shoot my arrows at other objects. Since in consequence of

its unsteadiness, it sets all mortals to accomplish acts, I shall shoot

very sharp-pointed shafts at the mind.'

"'"'"The mind said, 'These arrows, O Alarka, will never pierce me through.

They will pierce only thy own vital parts. Thy vital parts being pierced,

thou shalt die. Do thou look out for other arrows with which to destroy

me.' Hearing these words and reflecting upon them, he said as follows.

"'"'"Alarka said, 'Smelling very many perfumes, the nose hankers after them

only. Hence I shall shoot whetted arrows at the nose.'

"'"'"The nose said, 'These arrows will never cross through me, O Alarka.

They will pierce only thy own vital parts, and thy vital parts being

pierced, thou shalt die. Do thou look for other arrows with which to

destroy me.' Hearing these words and reflecting upon them, he said as

follows.

"'"'"Alarka said, 'This one (viz., the tongue), enjoying savoury tastes,

hankers after them only. Hence I shall shoot whetted shafts at the

tongue.'

"'"'"The tongue said, 'These arrows, O Alarka, will not cross through me.

They will only pierce thy own vital parts and thy vital parts being

pierced, thou shalt die. Do thou look for other arrows with which to

destroy me.' Hearing these words and reflecting upon them, he said as

follows.

"'"'"Alarka said, 'The skin, touching diverse objects of touch, hankers

after them only. Hence, I shall tear off the skin with diverse arrows

equipt with the feathers of the Kanka.'

"'"'"The skin said, 'These arrows will not, O Alarka, cross through me.

They will pierce thy own vital parts only, and thy vital parts being

pierced, thou shalt die. Do thou look for other arrows with which to

destroy me.' Hearing these words and reflecting on them, he said as

follows.

"'"'"Alarka said, 'Hearing diverse sounds, (the ear) hankers after them

only. Hence, I shall shoot whetted shafts at the ear.'

"'"'"The ear said, 'These arrows will not, O Alarka, cross through me. They

will pierce thy own vital parts only, and thy vital parts being pierced,

thou shalt die. Do thou then look for other arrows with which to destroy

me.' Hearing these words and reflecting upon them, he said as follows.

"'"'"Alarka said, 'Seeing many colours, the eye hankers after them only.

Hence, I shall destroy the eye with sharp-pointed arrows.'

"'"'"The eye said. 'These arrows will not, O Alarka, cross through me at

all. They will pierce thy own vital parts only, and thy vital parts being

pierced, thou shalt die. Do thou then look for other arrows with which to

destroy me!' Hearing these words and reflecting upon them, he said as

follows.

"'"'"Alarka said, 'This (viz., the understanding) forms many determinations

with the aid of ratiocination. Hence, I shall shoot whetted arrows at the

understanding.'

"'"'"The understanding said, 'These arrows will not, O Alarka, cross

through me at all. They will pierce thy vital parts only, and thy vital

parts being pierced, thou shalt die. Do thou then look for other arrows

with which to destroy me!'"

"'"The Brahmana continued, '"Then Alarka, employing himself, even there, on

penances difficult to perform and exceedingly austere, failed to obtain,

by the high power (of his penances) arrows for casting at these seven.

Endued with puissance, he then, with mind well concentrated, began to

reflect. Then O best of regenerate ones, Alarka, that foremost of

intelligent men, having reflected for a long time, failed to obtain

anything better than Yoga. Setting his mind on one object, he remained

perfectly still, engaged in Yoga.[83] Endued with energy, he quickly slew

all the senses with one arrow, having entered by Yoga into his soul and

thereby attained to the highest success. Filled with wonder, that royal

sage then sang this verse: 'Alas, it is a pity that we should have

accomplished all acts that are external! Alas, that we should have,

endued with the thirst for enjoyment, courted (the pleasures of)

sovereignty before now! I have learnt this afterwards. There is no

happiness that is higher than Yoga.'--Do thou know this, O Rama. Cease to

slay the Kshatriyas. Do thou practise the austerest of penances. Thou

wilt then attain to what is good.'"--Thus addressed by his grandsires,

Jamadagni's son practised the austerest penances, and having practised

them, that highly blessed one attained to that success which is difficult

to reach.'"'"

SECTION XXXI

"'"The Brahmana said, 'There are three foes in the world. They are said to

be ninefold, agreeably to their qualities. Exultation, satisfaction, and

joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath,

and hatred, these three qualities are said to appertain to Passion.

Lassitude, procrastination, and delusion, these three qualities appertain

to darkness. Cutting these with showers of arrows, the man of

intelligence, free from procrastination, possessed of a tranquil soul,

and with his senses under subjection, ventures to vanquish others.[85] In

this connection, persons conversant with (the occurrence of) ancient

cycles recite some verses which were sung in days of old by king

Amvarisha who had acquired a tranquil soul. When diverse kinds of faults

were in the ascendant and when the righteous were afflicted, Amvarisha of

great fame put forth his strength for assuming sovereignty.[86] Subduing

his own faults and worshipping the righteous, he attained to great

success and sang these verses.--"I have subdued many faults. I have killed

all foes. But there is one, the greatest, vice which deserves to be

destroyed but which has not been destroyed by me! Urged by that fault,

this Jiva fails to attain to freedom from desire. Afflicted by desire,

one runs into ditches without knowing it. Urged by that fault, one

indulges in acts that are forbidden. Do thou cut off, cut off, that

cupidity with sharp-edged swords. From cupidity arise desires. From

desire flows anxiety. The man who yields to desire acquires many

qualities that appertain to passion. When these have been acquired, he

gets many qualities that appertain to Darkness. In consequence of those

qualities, he repeatedly takes birth, with the bonds of body united, and

is impelled to action. Upon the expiration of life, with body becoming

dismembered and scattered, he once meets with death which is due to birth

itself.[87] Hence, duly understanding this, and subduing cupidity by

intelligence, one should desire for sovereignty in one's soul. This is

(true) sovereignty. There is no other sovereignty here. The soul,

properly understood, is the king." Even these were the verses sung by king

Amvarisha of great celebrity, on the subject of sovereignty which he kept

before him,--that king who had cut off the one foremost fault viz.,

cupidity.'"'"

SECTION XXXII

"'"The Brahmana said, 'In this connection is cited the old narrative, O

lady, of the discourse between a Brahmana and (king) Janaka. King Janaka

(on a certain occasion), desirous of punishing him, said unto a Brahmana

who had become guilty of some offence, "Thou shalt not dwell within my

dominions." Thus addressed, the Brahmana replied unto that best of kings,

saying, "Tell me, O king, what the limits are of the territories subject

to thee. I desire, O lord, to dwell within the dominions of another king.

Verily, I wish to obey thy behest, O lord of Earth, agreeably to the

scriptures."--Thus addressed by that celebrated Brahmana, the king,

hearing repeated and hot sighs, said not a word in reply. Like the planet

Rahu overwhelming the Sun, a cloudedness of understanding suddenly

overwhelmed that king of immeasurable energy as he sat plunged in

thought. When that cloudedness of understanding passed away and the king

became comforted, he spoke after a short while these words unto that

Brahmana.

"'"'Janaka said, "Although a (large) inhabited tract is subject to me

within this ancestral kingdom of mine, yet I fail to find my dominion,

searching through the whole Earth. When I failed to find it on the Earth,

I then searched Mithila (for it). When I failed to find it in Mithila, I

then searched for it among my own children. When I failed to find it even

there, a cloudedness of understanding came over me. After that

cloudedness of understanding passed away, intelligence came back to me.

Then I thought that I have no dominion, or that everything is my

dominion. Even this body is not mine, or the whole Earth is mine. At the

same time, O best of regenerate persons, I think that that is as much

mine as it is of others. Do thou, therefore, dwell (here) as long as thy

choice leads thee, and do thou enjoy as long as thou pleasest."'

"'"The Brahmana said, '"When there is a large inhabited tract in thy

ancestral kingdom, tell me, depending upon what understanding, has the

idea of meum been got rid of by thee. What also is that understanding

depending upon which thou hast come to the conclusion that everything

constitutes thy dominion? What, indeed, is the notion through which thou

hast no dominion, or everything is thy dominion?"'

"'"'Janaka said, "All conditions here, in all affairs, have been understood

by me to be terminable. Hence, I could not find that which should be

called mine.[88] (Considering) whose is this, I thought of the Vedic text

about anybody's property. I could not, therefore, find, by my

understanding, what should be (called) mine.[89] Depending upon this

notion, I got rid of idea of mineness. Hear now what that notion is

depending upon which I came to the conclusion that I have dominion

everywhere. I do not desire for my own self those smells that are even in

my nose. Therefore, the earth, subjugated by me, is always subject to

me.[90] I do not desire for my own self those tastes that exist in

contact with even my tongue. Therefore, water, subjugated by me, is

always subject to me. I do not desire for my own self the colour or light

that appertains to my eye. Therefore, light subjugated by me, is always

subject to me. I do not desire for my own self those sensations of touch

which are in contact with even my skin. Therefore, the wind, subjugated

by me, is always subject to me. I do not desire for my own self those

sounds which are in contact with even my ear. Therefore sounds,

subjugated by me, are always subject to me. I do not desire for my own

self the mind that is always in my mind. Therefore the mind, subjugated

by me, is subject to me. All these acts of mine are for the sake of the

deities, the Pitris, the Bhutas, together with guests."[91]--The Brahmana

then, smiling, once more said unto Janaka,--"Know that I am Dharma, who

have come here today for examining thee. Thou art verily the one person

for setting this wheel in motion, this wheel that has the quality of

Goodness for its circumference, Brahmin for its nave, and the

understanding for its spokes, and which never turns back!"'"'"[92]

SECTION XXXIII

"'"The Brahmana said, 'I do not, O timid one, move in this world in that

manner which thou, according to thy own understanding, censurest. I am a

Brahmana possessed of Vedic knowledge. I am emancipated. I am a forest

recluse. I am an observer of the duties of a house-holder. I observe

vows. I am not what thou seest me in good and bad acts. By me is pervaded

everything that exists in this universe. Whatever creatures exist in the

world, mobile or immobile, know that I am the destroyer of them all, even

as fire is (the destroyer) of all kinds of wood. Of sovereignty over the

whole Earth or over Heaven (on the one hand), or this knowledge (of my

identity with the universe), this knowledge is my wealth.[93] This is the

one path for Brahmanas, by which they who understand it proceed to

house-holds, or abodes in the forest, or residence with preceptors, or

among mendicants.[94] With numerous unconfused symbols, only one

knowledge is worshipped. Those who, whatever the symbols and modes of

life to which they adhere, have acquired an understanding having

tranquillity for its essence, attain to that one entity even as numerous

rivers all meeting the Ocean.[95] The path is traversable with the aid of

the understanding and not of this body. Actions have both beginning and

end, and the body has actions for its bonds.[96] Hence, O blessed lady,

thou needst have no apprehension in respect of the world hereafter. With

thy heart intent upon the real entity, it is my soul into which thou wilt

come.'"'"

SECTION XXXIV

"'"The Brahmana's wife said, 'This is incapable of being understood by a

person of little intelligence as also by one whose soul has not been

cleansed. My intelligence is very little, and contracted, and confused.

Do thou tell me the means by which the knowledge (of which thou speakest)

may be acquired. I wish to learn from thee the source from which this

knowledge flows.'

"'"The Brahmana said, 'Know that intelligence devoted to Brahman, is the

lower Arani; the preceptor is the upper Arani; penances and conversance

with the scriptures are to cause the attrition. From this is produced

the fire of knowledge.'

"'"The Brahmana's wife said, 'As regards this symbol of Brahman, which is

designated Kshetrajna, where, indeed, occurs a description of it by which

it is capable of being seized?'

"'"The Brahmana said, 'He is without symbols, and without qualities.

Nothing exists that may be regarded as his cause. I shall, however, tell

thee the means by which he can be seized or not. A good means may be

found; viz., perception of hearing, etc. as flowers are perceived by

bees. That means consists of an understanding cleansed by action. Those

whose understandings have not been so cleansed, regard that entity,

through their own ignorance, as invested with the properties of knowledge

and others.[97] It is not laid down that this should be done, of that

this should not be done, in the rules for achieving Emancipation,--those,

that is, in which a knowledge of the soul arises only in him who sees and

hears.[98] One should comprehend as many parts, unmanifest and manifest

by hundreds and thousands, as one is capable of comprehending here.

Indeed, one should comprehend diverse objects of diverse import, and all

objects of direct perception. Then will come, from practice (of

contemplation and self-restraint, etc.), that above which nothing

exists.'"[99]

"'The holy one continued, "Then the mind of that Brahmana's wife, upon the

destruction of the Kshetrajna, became that which is beyond Kshetrajna, in

consequence of the knowledge of Kshetra."[100]

"'Arjuna said, "Where, indeed, is that Brahmana's wife, O Krishna, and

where is that foremost of Brahmanas, by both of whom was such success

attained. Do thou, tell me about them, O thou of unfading glory."

"'The blessed and holy one said, "Know that my mind is the Brahmana, and

that my understanding is the Brahmana's wife. He who has been spoken of

as Kshetrajna is I myself, O Dhananjaya!"'"

SECTION XXXV

"'Arjuna said, "It behoveth thee to expound Brahma to me,--that which is

the highest object of knowledge. Through thy favour, my mind is delighted

with these subtle disquisitions."

"'Vasudeva said,--"In this connection is recited the old history of the

discourse between a preceptor and his disciple on the subject of Brahman.

Once on a time, O scorcher of foes, an intelligent disciple questioned a

certain Brahmana of rigid vows who was his preceptor, as he was seated

(at his ease), saying,--'What, indeed, is the highest good? Desirous of

attaining to that which constitutes the highest good, I throw myself at

thy feet, O holy one. O learned Brahmana, I solicit thee, bending my

head, to explain to me what I ask.'--Unto that disciple, O son of Pritha,

who said so, the preceptor said,--'O regenerate one, I shall explain to

thee everything about which thou mayst have any doubts.'--Thus addressed,

O foremost one of Kuru's race, by his preceptor, that disciple who was

exceedingly devoted to his preceptor, spoke as follows, with joined

hands. Do thou hear what he said, O thou of great intelligence.

"'"The Disciple said, 'Where am I? Whence art thou? Explain that which is

the highest truth. From what source have sprung all creatures mobile and

immobile? By what do creatures live? What is the limit of their life?

What is truth? What is penance, O learned Brahmana? What are called

attributes by the good? What paths are to be called auspicious? What is

happiness? What is sin? O holy one, O thou of excellent vows, it behoves

thee to answer these questions of mine, O learned Rishi, correctly,

truly, and accurately. Who else is there in this world than thee that is

capable of answering these questions? Do thou answer them, O foremost of

all persons conversant with duties. My curiosity is great. Thou art

celebrated in all the worlds as one well skilled in the duties relating

to Emancipation. There is none else than thou that is competent to remove

all kinds of doubts. Afraid of worldly life, we have become desirous of

achieving Emancipation.'"

"'Vasudeva said, "Unto that disciple who had humbly sought his instruction

and put the questions duly, who was devoted to his preceptor and

possessed of tranquillity, and who always behaved in a manner that was

agreeable (to his instructor), who lived so constantly by the side of his

instructor as to have almost become his shadow, who was self-restrained,

and who had the life of a Yati and Brahmacharin, O son of Pritha, that

preceptor possessed of intelligence and observant of vows, duly explained

all the questions, O foremost one of Kuru's race, O chastiser of all

foes.