"'"The preceptor said, 'All this was declared (in days of old) by Brahma

himself (the Grandsire of all the worlds). Applauded and practised by the

foremost of Rishis, and depending on a knowledge of the Vedas, it

involves a consideration of what constitutes the real entity. We regard

knowledge to be the highest object, and renunciation as the best penance.

He who, with certainty, knows the true object of knowledge which is

incapable of being modified by circumstances, viz., the soul abiding in

all creatures, succeeds in going whithersoever he wishes and comes to be

regarded as the highest. That learned man who beholds the residence of

all things in one place and their severance as well, and who sees unity

in diversity, succeeds in freeing himself from misery. He who does not

covet anything and does not cherish the idea of mineness with regard to

anything, comes to be regarded, although residing in this world, as

identifiable with Brahman. He who is conversant with the truth about the

qualities of Pradhana (or Nature), acquainted with the creation of all

existent objects, divested of the idea of mineness, and without pride,

succeeds, without doubt, in emancipating himself. Understanding properly

that great tree which has the unmanifest for its seed sprout, and the

understanding for its trunk, and high consciousness of self for its

branches, and the senses for the cells whence its twigs issue, and the

(five) great elements for its flower-buds, and the gross elements for its

smaller boughs, which is always endued with leaves, which always puts

forth flowers, and upon which all existent objects depend, whose seed is

Brahman, and which is eternal,--and cutting all topics with the sharp

sword of knowledge, one attains to immortality and casts off birth and

death. The conclusions with regard to the past, present, and future, etc,

and religion, pleasure and wealth, which are all well known to conclaves

of Siddhas, which appertain to remote cycles, and which are, indeed,

eternal, I shall declare to thee, O thou of great wisdom. These

constitute what is called Good. Men of wisdom, understanding them in this

world, attain to success. In days of old, the Rishis Vrihaspati and

Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and

Viswamitra, and Atri, assembled together for the purpose of asking one

another. They thus assembled together after having travelled over all

paths and after they had got tired with the acts each of them had done.

Those regenerate persons, placing the sage son of Angiras at their head,

proceeded to the region of the Grandsire. There they beheld Brahma

perfectly cleansed of all sin. Bowing their heads unto that high-souled

one who was seated at his ease, the great Rishis, endued with humility,

asked him this grave question regarding the highest good. "How should a

good man act? How would one be released from sin? What paths are

auspicious for us? What is truth, and what is sin? By what action are the

two paths, northern and southern, obtained? What is destruction? What is

Emancipation? What is birth and what is death of all existent objects?" I

shall tell thee, O disciple, what the Grandsire, thus addressed, said

unto them, conformably to the scriptures. Do thou listen.

"'"'Brahma said, "It is from Truth that all creatures, mobile and immobile,

have been born. They live by penance (of action). Understand this, O ye

of excellent vows. In consequence of their own actions they live,

transcending their own origin.[101] For Truth, when united with

qualities, becomes always possessed of five indications. Brahman is

Truth. Penance is truth. Prajapati is truth. It is from Truth that all

creatures have sprung. Truth is the universe of being. It is for this

that Brahmanas who are always devoted to Yoga, who have transcended wrath

and sorrow, and who always regard Religion as the causeway (along which

every one must pass for avoiding the morass below), take refuge in Truth.

I shall now speak of those Brahmanas who are restrained by one another

and possessed of knowledge, of the orders, and of those who belong to the

four modes of life. The wise say that Religion or duty is one, (though)

having four quarters. Ye regenerate ones, I shall speak to ye now of that

path which is auspicious and productive of good. That path has constantly

been trod over by men possessed of wisdom in order to achieve an identity

with Brahman. I shall speak now of that path which is the highest and

which is exceedingly difficult of being understood. Do you understand, in

all its details, ye highly blessed ones, what is the highest seat. The

first step has been said to be the mode of life that appertains to

Brahmacharins. The second step is domesticity. After this is the

residence in the woods. After that it should be known is the highest

step, viz., that relating to Adhyatma.[102] Light, ether (or space), sun,

wind, Indra, and Prajapati,--one sees these as long as one does not

attain to Adhyatma. I shall declare the means (by which that Adhyatma may

be attained). Do ye first understand them. The forest mode of life that

is followed by ascetics residing in the woods and subsisting upon fruits

and roots and air is laid down for the three regenerate classes. The

domestic mode of life is ordained for all the orders. They that are

possessed of wisdom say that Religion or duty has Faith for its (chief)

indication. Thus have I declared to you the paths leading to the deities.

They are adopted by those that are good and wise by their acts. Those

paths are the causeways of piety. That person of rigid vows who adopts

any one of these modes separately, always succeeds in time to understand

the production and destruction of all creatures. I shall now declare,

accurately and with reasons, the elements which reside in parts in all

objects. The great soul, the unmanifest, egoism (consciousness of

identity), the ten and one organs (of knowledge and action), the five

great elements, the specific characteristics of the five elements,--these

constitute the eternal creation. The number of elements has been said to

be four and twenty, and one (more). That person of wisdom who understands

the production and destruction of all these elements, that man among all

creatures, never meets with delusion. He who understands the elements

accurately, all the qualities, all the deities, succeeds in cleansing

himself of all sin. Freed from all bonds, such a man succeeds in enjoying

all regions of spotless purity."'"'"[103]

SECTION XXXVI

"'"'Brahma said, "That which is unmanifest, which is indistinct,

all-pervading, everlasting, immutable, should be known to become the city

(or mansion) of nine portals, possessed of three qualities, and

consisting of five ingredients. Encompassed by eleven including Mind

which distinguishes (objects), and having Understanding for the ruler,

this is an aggregate of eleven.[104] The three ducts that are in it

support it constantly. These are the three Nadis. They run continually,

and have the three qualities for their essence: Darkness, Passion, and

Goodness. These are called the (three) qualities. These are coupled with

one another. They exist, depending on one another. They take refuge in

one another, and follow one another. They are also joined with one

another. The five (principal) elements are characterised by (these) three

qualities. Goodness is the match of Darkness. Of Goodness the match is

Passion. Goodness is also the match of Passion, and of Goodness the match

is Darkness. There where Darkness is restrained, Passion is seen to flow.

There where Passion is restrained, Goodness is seen to flow. Darkness

should be known to have the night (or obscurity) for its essence. It has

three characteristics, and is (otherwise) called Delusion. It has

unrighteousness (or sin) also for its indication, and it is always

present in all sinful acts. This is the nature of Darkness and it appears

also as confined with others. Passion is said to have activity for its

essence. It is the cause of successive acts. When it prevails, its

indication, among all beings, is production. Splendour, lightness, and

faith,--these are the form, that is light, of Goodness among all

creatures, as regarded by all good men. The true nature of their

characteristics will now be declared by me, with reasons. These shall be

stated in aggregation and separation. Do ye understand them. Complete

delusion, ignorance, illiberality, indecision in respect of action,

sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of

memory, unripeness of judgment, absence of faith, violation of all rules

of conduct, want of discrimination, blindness, vileness of behaviour,

boastful assertions of performance when there has been no performance,

presumption of knowledge in ignorance, unfriendliness (or hostility),

evilness of disposition, absence of faith, stupid reasoning, crookedness,

incapacity for association, sinful action, senselessness, stolidity,

lassitude, absence of self-control, degradation,--all these qualities are

known as belonging to Darkness. Whatever other states of mind, connected

with delusion, exist in the world, all appertain to Darkness. Frequent

ill-speaking of other people, censuring the deities and the Brahmanas,

illiberality, vanity, delusion, wrath, unforgiveness, hostility towards

all creatures, are regarded as the characteristics of Darkness. Whatever

undertakings exist that are unmeritorious (in consequence of their being

vain or useless), what gifts there are that are unmeritorious (in

consequence of the unworthiness of the donees, the unreasonableness of

the time, the impropriety of the object, etc.), vain eating,--these also

appertain to Darkness. Indulgence in calumny, unforgiveness, animosity,

vanity, and absence of faith are also said to be characteristics of

Darkness. Whatever men there are in this world who are characterised by

these and other faults of a similar kind, and who break through the

restraints (provided by the scriptures), are all regarded as belonging to

the quality of Darkness. I shall now declare the wombs where these men,

who are always of sinful deeds, have to take their birth. Ordained to go

to hell, they sink in the order of being. Indeed, they sink into the hell

of (birth in) the brute creation. They become immobile entities, or

animals, or beasts of burden; or carnivorous creatures, or snakes, or

worms, insects, and birds; or creatures of the oviparous order, or

quadrupeds of diverse species; or lunatics, or deaf or dumb human beings,

or men that are afflicted by dreadful maladies and regarded as unclean.

These men of evil conduct, always exhibiting the indications of their

acts, sink in Darkness. Their course (of migrations) is always downwards.

Appertaining to the quality of Darkness, they sink in Darkness. I shall,

after this, declare what the means are of their improvement and ascent;

indeed, by what means they succeed in attaining to the regions that exist

for men of pious deeds. Those men who take birth in orders other than

humanity, by growing up in view of the religious ceremonies of Brahmanas

devoted to the duties of their own order and desirous of doing good to

all creatures, succeed, through the aid of such purificatory rites, in

ascending upwards. Indeed, struggling (to improve themselves), they at

last attain to the same regions with these pious Brahmanas. Verily, they

go to Heaven. Even this is the Vedic audition.[105] Born in orders other

than humanity and growing old in their respective acts, even thus they

become human beings that are, of course, ordained to return. Coming to

sinful births and becoming Chandalas or human beings that are deaf or

that lisp indistinctly, they attain to higher and higher castes, one

after another in proper turn, transcending the Sudra order, and other

(consequences of) qualities that appertain to Darkness and that abide in

it in course of migrations in this world.[106] Attachment to objects of

desire is regarded as great delusion. Here Rishis and Munis and deities

become deluded, desirous of pleasure. Darkness, delusion, the great

delusion, the great obscurity called wrath, and death, that blinding

obscurity, (these are the five great afflictions). As regards wrath, that

is the great obscurity (and not aversion or hatred as is sometimes

included in the list). With respect then to its colour (nature), its

characteristics, and its source, I have, ye learned Brahmanas, declared

to you, accurately and in due order, everything about (the quality of)

Darkness. Who is there that truly understands it? Who is there that truly

sees it? That, indeed, is the characteristic of Darkness, viz., the

beholding of reality in what is not real. The qualities of Darkness have

been declared to you in various ways. Duly has Darkness, in its higher

and lower forms, been described to you. That man who always bears in mind

the qualities mentioned here, will surely succeed in becoming freed from

all characteristics that appertain to Darkness."'''"

SECTION XXXVII

"'"'Brahma said, "Ye best of beings, I shall now declare to you accurately

what (the quality of) Passion is. Ye highly blessed ones, do you

understand what those qualities are that appertain to Passion. Injuring

(others), beauty, toil, pleasure and pain, cold and heat, lordship (or

power), war, peace, arguments, dissatisfaction, endurance,[107] might,

valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire,

malice, battle, the sense of meum or mineness, protection (of others),

slaughter, bonds, and affliction, buying and selling, lopping off,

cutting, piercing and cutting off the coat of mail that another has

worn,[108] fierceness, cruelty, vilifying, pointing out the faults of

others, thoughts entirely devoted to worldly affairs, anxiety, animosity,

reviling of others, false speech, false or vain gifts, hesitancy and

doubt, boastfulness of speech, dispraise and praise, laudation, prowess,

defiance, attendance (as on the sick and the weak), obedience (to the

commands of preceptors and parents), service or ministrations, harbouring

of thirst or desire, cleverness or dexterity of conduct, policy

heedlessness, contumely, possessions, and diverse decorations that

prevail in the world among men, women, animals, inanimate things, houses,

grief, incredulousness, vows and regulations, actions with expectation

(of good result), diverse acts of public charity, the rites in respect of

Swaha salutations, rites of Swadha and Vashat, officiating at the

sacrifices of others, imparting of instruction, performance of

sacrifices, study, making of gifts, acceptance of gifts, rites of

expiation, auspicious acts, the wish to have this and that, affection

generated by the merits of the object for which or whom it is felt,

treachery, deception, disrespect and respect, theft, killing, desire of

concealment, vexation, wakefulness, ostentation, haughtiness, attachment,

devotion, contentment, exultation, gambling, indulgence in scandal, all

relations arising out of women, attachment to dancing, instrumental music

and songs--all these qualities, ye learned Brahmanas, have been said to

belong to Passion. Those men on Earth who meditate on the past, present,

and the future, who are devoted to the aggregate of three, viz.,

Religion, Wealth, and Pleasure, who acting from impulse of desire, exult

on attaining to affluence in respect of every desire, are said to be

enveloped by Passion. These men have downward courses. Repeatedly reborn

in this world, they give themselves up to pleasure. They covet what

belongs to this world as also all those fruit, that belong to the world

hereafter. They make gifts, accept gifts, offer oblations to the Pitris,

and pour libations on the sacrificial fire. The qualities of Passion have

(thus) been declared to you in their variety. The course of conduct also

to which it leads has been properly described to you. The man who always

understands these qualities, succeeds in always freeing himself from all

of them which appertain to Passion."'"'"

SECTION XXXVIII

"'"'Brahma said, "I shall, after this discourse to you on that excellent

quality which is the third (in the order of our enumeration). It is

beneficial to all creatures in the world, and unblamable, and constitutes

the conduct of those that are good. Joy, satisfaction, nobility,

enlightenment, and happiness, absence of stinginess (or liberality),

absence of fear, contentment, disposition for faith, forgiveness,

courage, abstention from injuring any creature, equability, truth,

straightforwardness, absence of wrath, absence of malice, purity,

cleverness, prowess, (these appertain to the quality of Goodness). He who

is devoted to the duty of Yoga, regarding knowledge to be vain, conduct

to be vain, service to be vain, and mode of life to be vain, attains to

what is highest in the world hereafter. Freedom from the idea of meum,

freedom from egoism, freedom from expectations, looking on all with an

equal eye, and freedom from desire,--these constitute the eternal

religion of the good. Confidence, modesty, forgiveness, renunciation,

purity, absence of laziness, absence of cruelty, absence of delusion,

compassion to all creatures, absence of the disposition to calumniate,

exultation, satisfaction, rapture, humility, good behaviour, purity in

all acts having for their object the attainment of tranquillity,

righteous understanding, emancipation (from attachments), indifference,

Brahmacharyya, complete renunciation, freedom from the idea of meum,

freedom from expectations, unbroken observance of righteousness, belief

that gifts are vain, sacrifices are vain, study is vain, vows are vain,

acceptance of gifts is vain, observance of duties is vain, and penances

are vain--those Brahmanas in this world, whose conduct is marked by these

virtues, who adhere to righteousness, who abide in the Vedas, are said to

be wise and possessed of correctness of vision. Casting off all sins and

freed from grief, those men possessed of wisdom attain to Heaven and

create diverse bodies (for themselves). Attaining the power of governing

everything, self-restraint, minuteness, these high-souled ones make by

operations of their own mind, like the gods themselves dwelling in

Heaven. Such men are said to have their courses directed upwards. They

are veritable gods capable of modifying all things. Attaining to Heaven,

they modify all things by their very nature. They get whatever objects

they desire and enjoy them.[109] Thus have I, ye foremost of regenerate

ones, described to you what that conduct is which appertains to the

quality of goodness. Understanding these duly, one acquires whatever

objects one desires. The qualities that appertain to goodness have been

declared particularly. The conduct which those qualities constitute has

also been properly set forth. That man who always understands these

qualities, succeeds in enjoying the qualities without being attached to

them."'"'"

SECTION XXXIX

"'"'Brahma said, "The qualities are incapable of being declared as

completely separate from one another. Passion and Goodness and Darkness

are seen existing in a state of union. They are attached to one another.

They depend on one another. They have one another for their refuge. They

likewise follow one another. As long as goodness exists, so long does

Passion exist. There is no doubt in this. As long as Darkness and

Goodness exist, so long does Passion exist. They make their journey

together, in union, and moving collectively. They, verily, move in body,

when they act with cause or without cause. Of all these which act with

one another, however, much they may differ in their development, the

manner in which their increase and diminution take place will now be

declared. There where Darkness exists in an increased measure, in the

lower creatures (for example), Passion exists in a smaller measure and

Goodness in a measure that is still less. There where Passion exists in a

copious measure, in creatures of middle course, Darkness exists in a

smaller measure and Goodness in a measure that is still less. There where

Goodness exists in a copious measure, in creatures of upward courses,

Darkness should be known to exist in a small measure and Passion in a

measure that is still less. Goodness is the spring that causes the

modifications of the senses. It is the great enlightener. No duty has

been laid down that is higher than Goodness. They who abide in Goodness

proceed upwards. They who abide in Passion remain in the middle. They who

abide in Darkness, being characterised by qualities that are low, sink

downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and

Goodness, which is the highest, in the Brahmana. The three qualities

exist even thus in the three orders. Even from a distance, the three

qualities of darkness and Goodness and Passion, are seen to exist in a

state of union and more collectively. They are never seen in a state of

separation.[110] Beholding the sun rising, men of evil deeds become

inspired with fear. Travellers on their way become afflicted with heat,

and suffer distress. The Sun is Goodness developed, men of evil deeds

represent Darkness; the heat which travellers on their way feel is said

to be a quality of Passion. The sun representing light is Goodness; the

heat is the quality of Passion; the shading (or eclipse) of the sun on

Parvana days should be known to represent Darkness. Even thus, the three

qualities exist in all luminous bodies. They act by turns in diverse

places in diverse ways. Among immobile objects, the quality of Darkness

exists in a very large measure. The qualities appertaining to Passion are

those properties of theirs which undergo constant changes. Their

oleaginous attributes appertain to Goodness.[111] The Day should be

understood as threefold. The Night has been ordained to be threefold. So

also are fortnight, months, years, seasons, and conjunctions.[112] The

gifts that are wide are threefold. Threefold is sacrifice that flows.

Threefold are the worlds; threefold the deities; threefold is knowledge;

and threefold the path or end. The past, the Present, and the Future;

Religion, Wealth, and Pleasure. Prana, Apana, and Udana; these also are

fraught with the three qualities. Whatever object exists in this world,

everything in it is fraught with the three qualities. The three qualities

act by turns in all things and in all circumstances. Verily, the three

qualities always act in an unmanifest form. The creation of those three,

viz., Goodness, Passion, and Darkness is eternal. The unmanifest,

consisting of the three qualities, is said to be darkness, unperceived,

holy, Constant, unborn, womb, eternal, Nature, change or modification,

destruction, Pradhana, production, and absorption, undeveloped, not small

(i.e., vast), unshaking, immovable, fixed, existent, and non-existent.

All these names should be known by those who meditate on matters

connected with the soul. That person who accurately knows all the names

of the unmanifest, and the qualities, as also the pure operations (of the

qualities), is well conversant with the truth about all distinctions and

freed from the body, becomes liberated from all the qualities and enjoys

absolute happiness."'"'"

SECTION XL

"'"'Brahma said, "From the unmanifest first sprang Mahat (the Great Soul)

endued with great intelligence, the source of all the qualities. That is

said to be the first creation. The Great Soul is signified by these

synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of

great valour, the Understanding, the means of acquiring knowledge, the

means of perception, as also fame, courage, and memory. Knowing this, a

learned Brahmana has never to encounter delusion. It has hands and feet

on every side, it has ears on every side. It stands, pervading everything

in the universe. Of great power, that Being is stationed in the heart of

all. Minuteness, Lightness and Affluence, are his. He is the lord of all,

and identical with effulgence, and knows not decay. In Him are all those

who comprehend the nature of the understanding, all those who are devoted

to goodness of disposition, all those who practise meditation, who are

always devoted to Yoga, who are firm in truth, who have subdued their

senses, who are possessed of knowledge, who are freed from cupidity, who

have conquered wrath, who are of cheerful hearts, who are endued with

wisdom, who are liberated from ideas of meum (and teum), and who are

devoid of egoism. All these, freed from every kind of attachment, attain

to the status of Greatness. That person who understands that holy and

high goal, viz., the Great Soul, becomes freed from delusion. The

self-born Vishnu becomes the Lord in the primary creations. He who thus

knows the Lord lying in the cave, the Supreme, Ancient Being, of

universal form, the golden one, the highest goal of all persons endued

with understanding,--that intelligent man lives, transcending the

understanding."'"'"

SECTION XLI

"'"'Brahma said, "That Mahat who was first produced is called Egoism. When

it sprang up as I, it came to be called as the second creation. That

Egoism is said to be the source of all creatures, for these have sprung

from its modifications. It is pure effulgence and is the supporter of

consciousness. It is Prajapati. It is a deity, the creator of deities,

and of mind. It is that which creates the three worlds. It is said to be

that which feels--I am all this.--That is the eternal world existing for

those sages who are contented with knowledge relating to the soul, who

have meditated on the soul, and who have won success by Vedic study and

sacrifices. By consciousness of soul one enjoys the qualities. That

source of all creatures, that creator of all creatures, creates (all

creatures) even in this way. It is that which causes all changes. It is

that which causes all beings to move. By its own light it illuminates the

universe likewise."'"'"

SECTION XLII

"'"'Brahma said, "From Egoism were verily born the five great elements.

They are earth, air, ether, water, and light numbering the fifth. In

these five great elements, in the matter of the sound, touch, colour,

taste, and smell, all creatures become deluded. When at the close of the

destruction of the great elements, the dissolution of the universe

approaches, ye that are possessed of wisdom, a great fear comes upon all

living creatures. Every existent object is dissolved into that from which

it is produced. The dissolution takes place in an order that is the

reverse of that in which creation takes place. Indeed, as regards birth,

they are born from one another. Then, when all existent objects, mobile

and immobile, become dissolved, wise men endued with powerful memory

never dissolve. Sound, touch, colour, taste, and smell numbering the

fifth, are effects. They are, however, inconstant, and called by the name

of delusion. Caused by the production of cupidity, not different from one

another, without reality, connected with flesh and blood, and depending

upon one another, existing outside the soul, these are all helpless and

powerless. Prana and Apana, and Udana and Samana and Vyana,--these five

winds are always closely attached to the soul. Together with speech,

mind, and understanding, they constitute the universe of eight

ingredients. He whose skin, nose, ear, eyes, tongue, and speech are

restrained, whose mind is pure, and whose understanding deviates not

(from the right path), and whose mind is never burnt by those eight

fires, succeeds in attaining to that auspicious Brahman to which nothing

superior exists. Those which have been called the eleven organs and which

have sprung from Egoism, I shall now, ye regenerate ones, mention

particularly. They are the ear, the skin, the two eyes, the tongue, the

nose numbering the fifth, the two feet, the lower duct, the organ of

generation, the two hands, and speech forming the tenth. These constitute

the group of organs, with mind numbering as the eleventh. One should

first subdue this group. Then will Brahman shine forth (in him). Five

amongst these are called organs of knowledge, and five, organs of action.

The five beginning with the ear are truly said to be connected with

knowledge. The rest, however, that are connected with action, are without

distinction. The mind should be regarded as belonging to both. The

understanding is the twelfth in the top. Thus have been enumerated the

eleven organs in due order. Learned men, having understood these, think

they have accomplished everything. I shall, after this, enumerate all the

various organs. Space (or Ether) is the first entity. As connected with

the soul, it is called the ear. As connected with objects, that is sound.

The presiding deity (of this) is the quarters. The Wind is the second

entity. As connected with the soul, it is known as the skin. As connected

with objects, it is known as objects of touch; and the presiding deity

there is touch. The third is said to be Light. As connected with the

soul, it is known as the eye. As connected with objects, it is colour;

and the sun is its deity. The fourth (entity) should be known as Water.

As connected with the soul, it is said to be the tongue. As connected

with objects, it is taste, and the presiding deity there is Soma. The

fifth entity is Earth. As connected with the soul, it is said to be the

nose. As connected with objects, it is scent; and the presiding deity

there is the wind. Thus has the manner been declared of how the five

entities are divided into sets of three. After this I shall declare

everything about the diverse (other) organs. Brahmanas conversant with

the truth say that the two feet are mentioned as connected with the soul.

As connected with objects, it is motion; and Vishnu is there the

presiding deity. The Apana wind, whose motion is downward, as connected

with the soul, is called the lower duct. As connected with objects, it is

the excreta that is ejected; and the presiding deity there is Mitra. As

connected with the soul, the organ of generation is mentioned, the

producer of all beings. As connected with objects, it is the vital seed;

and the presiding deity is Prajapati. The two hands are mentioned as

connected with the soul by persons conversant with the relations of the

soul. As connected with objects, it is actions; and the presiding deity

there is Indra. Next, connected with the soul is speech which relates to

all the gods. As connected with objects, it is what is spoken. The

presiding deity there is Agni. As connected with the soul, the mind is

mentioned, which moves within the soul of the five elements.[113] As

connected with objects, it is the mental operation; and the presiding

deity is Chandramas (moon). As connected with the soul is Egoism, which

is the cause of the whole course of worldly life. As connected with

objects, it is consciousness of self; and the presiding deity there is

Rudra. As connected with the soul is the understanding, which impels the

six senses. As connected with objects, it is that which is to be

understood, and the presiding deity there is Brahma. Three are the seats

of all existent objects. A fourth is not possible. These are land, water,

and ether. The mode of birth is fourfold. Some are born of eggs; some are

born of germs which spring upwards, penetrating through the earth; some

are born of filth; and some are born of fleshy balls in wombs. Thus is

the mode of birth seen to be of four kinds, of all living creatures. Now,

there are other inferior beings and likewise those that range the sky.

These should be known to be born of eggs as also those which crawl on

their breasts. Insects are said to be born of filth, as also other

creatures of a like description. This is said to be the second mode of

birth and is inferior. Those living creatures that take birth after the

lapse of some time, bursting through the earth, are said to be germ-born

beings, ye foremost of regenerate persons. Creatures of two feet or of

many feet and those which move crookedly, are the beings born of wombs.

Among them are some that are deformed, ye best of men. The eternal womb

of Brahma should be known to be of two kinds, viz., penance and

meritorious acts. Such is the doctrine of the learned.[114] Action should

be understood to be of various kinds, such as sacrifice, gifts made at

sacrifices, and the meritorious duty of study for every one that is born;

such is the teaching of the ancients. He who duly understands this, comes

to be regarded as possessed of Yoga, ye chief of regenerate persons. Know

also that such a man becomes freed too from all his sins. I have thus

declared to you duly the doctrine of Adhyatma.[115] Ye Rishis conversant

with all duties, a knowledge of this is acquired by those who are

regarded as persons of knowledge. Uniting all these together, viz., the

senses, the objects of the senses, and the five great entities, one

should hold them in the mind.[116] When everything is attenuated (by

absorption) in the mind, one no longer esteems the pleasures of life.

Learned men, whose understandings are furnished with knowledge, regard

that as true happiness.[117] I shall after this, tell thee of

renunciation with respect to all entities by means, gentle and hard,

which produces attachment to subtle topics and which is fraught with

auspiciousness. That conduct which consists in treating the qualities is

not qualities, which is free from attachment, which is living alone,

which does not recognise distinctions, and which is full of Brahman, is

the source of all happiness.[118] The learned man who absorbs all desires

into himself from all sides like the tortoise withdrawing all its limbs,

who is devoid of passion, and who is released from everything, becomes

always happy. Restraining all desires within the soul, destroying his

thirst, concentrated in meditation, and becoming the friend of good heart

towards all creatures, he succeeds in becoming fit for assimilation with

Brahman. Through repression of all the senses which always hanker after

their objects, and abandonment of inhabited places, the Adhyatma fire

blazes forth in the man of contemplation. As a fire, fed with fuel,

becomes bright in consequence of the blazing flames it puts forth, even

so, in consequence of the repression of the senses, the great soul puts

forth its effulgence. When one with a tranquil soul beholds all entities

in one's own heart, then, lighted by one's own effulgence, one attains to

that which is subtler than the subtle and which is unrivalled in

excellence. It is settled that the body has fire for colour, water for

blood and other liquids, wind for sense of touch, earth for the hideous

holder of mind (viz., flesh and bones, etc.), space (or ether) for sound;

that it is pervaded by disease and sorrow; that it is overwhelmed by five

currents; that it is made up of the five elements; that it has nine doors

and two deities;[119] that it is full of passion; that it is unfit to be

seen (owing to its unholy character); that it is made up of three

qualities; that it has three constituent elements, (viz., wind, bile and

phlegm); that it is delighted with attachments of every kind, that it is

full of delusions.[120] It is difficult of being moved in this mortal

world, and it rests on the understanding as its support. That body is, in

this world, the wheel of Time that is continually revolving.[121] That

(body), indeed, is a terrible and unfathomable ocean and is called

delusion. It is this body which stretches forth, contracts, and awakens

the (whole) universe with the (very) immortals.[122] By restraining the

senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood,

which are eternal and, therefore, exceedingly difficult to cast off.[123]

He who has subjugated these in this world, viz., the three qualities and

the five constituent elements of the body, has the Highest for his seat

in Heaven. By him is Infinity attained. Crossing the river, that has the

five senses for its steep banks, the mental inclinations for its mighty

waters, and delusion for its lake, one should subjugate both lust and

wrath. Such a man freed from all faults, then beholds the Highest,

concentrating the mind within the mind and seeing self in self.

Understanding all things, he sees his self, with self, in all creatures,

sometimes as one and sometimes as diverse, changing form from time to

time.[124] Without doubt he can perceive numerous bodies like a hundred

lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and

Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord

possessed of puissance, with faces turned in all directions. In him, the

heart of all creatures, the great soul, becomes resplendent. Him all

conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and

Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of

ghostly beings, and all the great Rishis, praise."'"'"

SECTION XLIII

"'"Brahma said, "Among men, the royal Kshatriya is (endued with) the

middle quality. Among vehicles, the elephant (is so); and among denizens

of the forest the lion; among all (sacrificial) animals, the sheep; among

all those that live in holes, is the snake; among cattle, the bovine

bull; among females, the mule.[125] There is no doubt in this that in

this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and

Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among

trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila,

Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the

foremost of mountains. Likewise the Maruts are the foremost of the Ganas.

Surya is the lord of all the planets, and Chandramas of all the

constellations. Yama is the lord of the Pitris; Ocean is the lord of all

rivers. Varuna is the king of the waters. Indra is said to be the king of

the Maruts. Arka is the king of all hot bodies, and Indra of all luminous

bodies. Agni is the eternal lord of the elements, and Vrihaspati of the

Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the

foremost of all that are endued with might. Tashtri is the king of

Rudras, and Siva of all creatures. Sacrifice is the foremost of all

initiatory rites, and Maghavat of the deities. The North is the lord of

all the points of the compass; Soma of great energy is the lord of all

learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara

of all the deities. Such is the highest creation among all entities.

Prajapati is the lord of all creatures. Of all entities whatever, I, who

am full of Brahman, am the foremost. There is no entity that is higher

than myself or Vishnu. The great Vishnu, who is full of Brahman, is the

king of kings over all. Know him to be the ruler, the creator, the

uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and

Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas.

Among those that are followed by persons full of desire is the great

goddess Maheswari of beautiful eyes. She is otherwise called by the name

of Parvati. Know that the goddess Uma is the foremost and the most

auspicious of women. Among women that are a source of pleasure, the

foremost are the Apsaras who are possessed of great splendour.[127] Kings

are desirous of acquiring piety, and Brahmanas are causeways of piety.

Therefore, the king should always strive to protect the twice-born ones.

Those kings in whose dominions good men languish are regarded as bereft

of the virtues of their order. Hereafter they have to go into wrong

paths. Those kings in whose dominions good men are protected, rejoice in

this world and enjoy happiness hereafter. Verily, those high-souled ones

attain to the highest seat. Understand this, ye foremost of regenerate

ones. I shall after this state the everlasting indications of duties.

Abstention from injury is the highest duty. Injury is an indication of

unrighteousness. Splendour is the indication of the deities. Men have

acts for their indications. Ether (or space) has sound for its

characteristic. Wind has touch for its characteristic. The characteristic

of lighted bodies is colour, and water has taste for its characteristic.

Earth, which holds all entities, has smell for its characteristic. Speech

has words for its characteristic, refined into vowels and consonants.

Mind has thought for its characteristic. Thought has, again, been said to

be the characteristic of the understanding. The things thought of by the

mind are ascertained with accuracy by the understanding. There is no

doubt in this, viz., that the understanding, by perseverance, perceives

all things. The characteristic of mind is meditation. The characteristic

of the good man is to live unperceived.[128] Devotion has acts for its

characteristic. Knowledge is the characteristic of renunciation.

Therefore keeping knowledge before his view, the man of understanding

should practise renunciation. The man who has betaken himself to

renunciation and who is possessed of knowledge, who transcends all pairs

of opposites, as also darkness, death, and decrepitude, attains to the

highest goal. I have thus declared to you duly what the indications are

of duty. I shall, after this, tell you of the seizure (comprehension) of

qualities. Smell, which appertains to earth, is seized by the nose. The

wind, that dwells in the nose is likewise appointed (as an agent) in the

perception of smell. Taste is the essence of water. That is seized by the

tongue. Soma, who resides in the tongue, is appointed likewise in the

perception of taste. The quality of a lighted body is colour. That is

seized by the eye. Aditya who always resides in the eye has been

appointed in the perception of colour. Touch always appertains to the

wind (as its quality). That is perceived by the skin. The wind that

always resides in the skin has been appointed in apprehending touch. The

quality of ether is sound. That is seized by the ear. All the quarters,

which reside in the ear, have been appointed in apprehending sound. The

quality of the mind is thought. That is seized by the understanding. The

upholder of consciousness, residing in the heart, has been appointed in

apprehending the mind. The understanding is apprehended in the form of

determination or certitude, and Mahat in the form of knowledge. The

unperceived (Prakriti) has been, it is evident, appointed for the seizure

of all things after certitude. There is no doubt in this.[129] The

Kshetrajna which is eternal and is destitute of qualities as regards its

essence, is incapable of being seized by symbols. Hence, the

characteristic of the Kshetrajna, which is without symbols, is purely

knowledge. The unmanifest resides in the symbol called Kshetra, and is

that in which the qualities are produced and absorbed. I always see,

know, and hear it (though) it is hidden. Purusha knows it: therefore is

he called Kshetrajna. The Kshetrajna perceives also the operations of the

qualities and absence of their operations. The qualities, which are

created repeatedly, do not know themselves, being unintelligent, as

entities to be created and endued with a beginning, middle, and end. No

one else attains, only the Kshetrajna attains, to that which is the

highest and great and which transcend the qualities and those entities

which are born of the qualities. Hence one who understands duties,

casting off qualities and the understanding, and having his sins

destroyed, and transcending the qualities, enters the Kshetrajna. One

that is free from all pairs of opposites, that never bends his head to

any one, that is divested of Swaha, that is immovable, and homeless, is

the Kshetrajna. He is the Supreme Lord."'"'"

SECTION XLIV

"'"'Brahma said, "I shall now tell you truly about all that which has a

beginning, middle, and end, and which is endued with name and

characteristics, together with the means of apprehension. It has been

said that the Day was first. Then arose Night. The Months are said to

have the lighted fortnights first. The constellations have Sravana for

their first; the Seasons have that of dews (viz., Winter) for their

first. Earth is the source of all smells; and Water of all tastes. The

solar light is the source of all colours; the Wind of all sensations of

touch. Likewise, of sound the source is space (or Ether). These are the

qualities of elements. I shall, after this, declare that which is the

first and the highest of all entities. The sun is the first of all

lighted bodies. Fire is said to be the first of all the elements. Savitri

is the first of all branches of learning. Prajapati is the first of all

the deities. The syllable Om is the first of all the Vedas, and the

life-wind Prana is the first of all winds. All that is called Savitri

which is prescribed in this world.[130] The Gayatri is the first of all

metres; of all (sacrificial) animals the first is the goat. Kine are the

first of all quadrupeds. The twiceborn ones are the first of all human

beings. The hawk is the first of all birds. Of sacrifices the first is

the pouring of clarified butter on the fire. Of all reptiles the first, O

foremost of regenerate ones, is the snake. The Krita is the first of all

the Yugas; there is no doubt in this. Gold is the first of all precious

things. Barley is the first of all plants. Food is the first of all

things to be eaten or swallowed. Of all liquid substances to be drunk,

water is the foremost. Of all immobile entities without distinction,

Plaksha is said to be the first, that ever holy field of Brahman. Of all

the Prajapatis I am the first. There is no doubt in this. Of

inconceivable soul, the self-existent Vishnu is said to be my

superior.[131] Of all the mountains the great Meru is said to be the

first-born. Of all the cardinal and subsidiary points of the horizon, the

eastern is said to be the foremost and first-born. Ganga of three courses

is said to be the firstborn of all rivers. Likewise, of all wells and

reservoirs of waters, the ocean is said to be the first-born. Iswara is

the supreme Lord of all the deities and Danavas and ghostly beings and

Pisachas, and snakes and Makshasas and human beings and Kinnaras and

Yakshas. The great Vishnu, who is full of Brahma, than whom there is no

higher being in the three worlds, is the first of all the universe. Of

all the modes of life, that of the householder is the first. Of this

there is no doubt. The Unmanifest is the source of all the worlds as,

indeed, that is the end of every thing. Days end with the sun's setting

and Nights with the sun's rising. The end of pleasure is always sorrow,

and the end of sorrow is always pleasure. All accumulations have

exhaustion for their end, and all ascent have falls for their end. All

associations have dissociations for their end, and life has death for its

end. All action ends in destruction, and all that is born is certain to

meet with death. Every mobile and immobile thing in this world is

transient. Sacrifice, gift, penances, study, vows, observances,--all

these have destruction for their end. Of Knowledge, there is no end.

Hence, one that is possessed of a tranquil soul, that has subjugated his

senses, that is freed from the sense of meum, that is devoid of egoism,

is released from all sins by pure knowledge."'"'"

SECTION XLV

"'"'Brahma said, "The wheel of life moves on. It has the understanding for

its strength; the mind for the pole (on which it rests); the group of

senses for its bonds, the (five) great elements for its nave, and home

for its circumference.[132] It is overwhelmed by decrepitude and grief,

and it has diseases and calamities for its progeny. That wheel relates in

time and place. It has toil and exercise for its noise. Day and Night are

the rotations of that wheel. It is encircled by heat and cold. Pleasure

and pain fire its joints, and hunger and thirst are the nails fixed into

it. Sun-shine and shade are the ruts (it causes). It is capable of being

agitated during even such a short space of time as is taken up by the

opening and the closing of the eyelid. It is enveloped in the terrible

waters of delusion. It is ever revolving and void of consciousness. It is

measured by months and half-months. It is not uniform (being

ever-changing), and moves through all the worlds. Penances and vows are

its mud. Passion's force is its mover. It is illuminated by the great

egoism, and is sustained by the qualities. Vexations (caused by the

non-acquisition of what is desired) are the fastenings that bind it

around. It revolves in the midst of grief and destruction. It is endued

with actions and the instruments of action. It is large and is extended

by attachments. It is rendered unsteady by cupidity and desire. It is

produced by variegated Ignorance. It is attended upon by fear and

delusion, and is the cause of the delusion of all beings. It moves

towards joy and pleasure, and has desire and wrath for its possession. It

is made up of entities beginning with Mahat and ending with the gross

elements. It is characterised by production and destruction going on

ceaselessly. Its speed is like that of the mind, and it has the mind for

its boundary.[133] This wheel of life that is associated with pairs of

opposites and devoid of consciousness, the universe with the very

immortals should cast away, abridge, and check. That man who always

understands accurately the motion and stoppage of this wheel of life, is

never seen to be deluded, among all creatures. Freed from all

impressions, divested of all pairs of opposites, released from all sins,

he attains to the highest goal. The householder, the Brahmacharin, the

forest recluse and the mendicant,--these four modes of life have all been

said to have the householder's mode for their foundation. Whatever system

of rules is prescribed in this world, their observance is beneficial.

Such observance has always been highly spoken of. He who has been first

cleansed by ceremonies, who has duly observed vows, who belongs in

respect of birth to a race possessed of high qualifications, and who

understands the Vedas, should return (from his preceptor's house).[134]

Always devoted to his wedded spouse, conducting himself after the manner

of the good, with his senses under subjugation, and full of faith, one

should in this world perform the five sacrifices. He who eats what

remains after feeding deities and guests, who is devoted to the

observance of Vedic rites, who duly performs according to his means

sacrifices and gifts, who is not unduly active with his hands and feet,

who is not unduly active with his eye, who is devoted to penances, who is

not unduly active with his speech and limits, comes under the category of

Sishta or the good. One should always bear the sacred thread, wear white

(clean) clothes, observe pure vows, and should always associate with good

men, making gifts and practising self-restraint. One should subjugate

one's lust and stomach, practise universal compassion, and be

characterised by behaviour that befits the good. One should bear a

bamboo-stick, and a water-pot filled with water. Having studied, one

should teach; likewise should also make sacrifices himself and officiate

at the sacrifices of others. One should also make gifts made to oneself.

Verily, one's conduct, should be characterised by these six acts. Know

that three of these acts should constitute the livelihood of the

Brahmanas, viz., teaching (pupils), officiating at the sacrifices of

others, and the acceptance of gifts from a person that is pure. As to the

other duties that remain, numbering three, viz., making of gifts, study,

and sacrifice, these are accompanied by merit.[135] Observant of

penances, self-restrained, practising universal compassion and

forgiveness, and looking upon all creatures with an equal eye, the man

that is conversant with duties should never be heedless with regard to

those three acts. The learned Brahmana of pure heart, who observes the

domestic mode of life and practises rigid vows, thus devoted and thus

discharging all duties to the best of his power, succeeds in conquering

Heaven."'"'"

SECTION XLVI

"'"'Brahma said, "Duly studying thus to the best of his power, in the way

described above, and likewise living as a Brahmacharin, one that is

devoted to the duties of one's own order, possessed of learning,

observant of penances, and with all the senses under restraint, devoted

to what is agreeable and beneficial to the preceptor, steady in

practising the duty of truth, and always pure, should, with the

permission of the preceptor, eat one's food without decrying it. He

should eat Havishya made from what is obtained in alms, and should stand,

sit, and take exercise (as directed).[136] He should pour libations on

the fire twice a day, having purified himself and with concentrated mind.

He should always bear a staff made of Vilwa or Palasa.[137] The robes of

the regenerate man should be linen, or of cotton, or deer-skin, or a

cloth that is entirely brown-red. There should also be a girdle made of

Munja-grass. He should bear matted locks on head, and should perform his

ablutions every day. He should bear the sacred thread, study the

scriptures, divest himself of cupidity, and be steady in the observance

of vows. He should also gratify the deities with oblations of pure water,

his mind being restrained the while. Such a Brahmacharin is worthy of

applause. With vital seed drawn up and mind concentrated, one that is

thus devoted succeeds in conquering Heaven. Having attained to the

highest seat, he has not to return to birth. Cleansed by all purificatory

rites and having lived as a Brahmacharin, one should next go out of one's

village and next live as an ascetic in the woods, having renounced (all

attachments). Clad in animal skins or barks of trees he should perform

his ablutions morning and evening. Always living within the forest, he

should never return to an inhabited place. Honouring guests when they

come, he should give them shelter, and himself subsist upon fruits and

leaves and common roots, and Syamaka. He should, without being slothful

subsist on such water as he gets, and air, and all forest products. He

should live upon these, in due order, according to the regulations of his

initiation.[138] He should honour the guest that comes to him with alms

of fruits and roots. He should then, without sloth, always give whatever

other food he may have. Restraining speech the while, he should eat after

gratifying deities and guests. His mind should be free from envy. He

should eat little, and depend always on the deities. Self-restrained,

practising universal compassion, and possessed of forgiveness, he should

wear both beard and hair (without submitting to the operations of the

barber). Performing sacrifices and devoting himself to the study of the

scriptures, he should be steady in the observance of the duty of truth.

With body always in a state of purity, endued with cleverness, ever

dwelling in the forest, with concentrated mind, and senses in subjection,

a forest-recluse, thus devoting himself, would conquer Heaven. A

householder, or Brahmacharin, or forest-recluse, who would wish to

achieve Emancipation, should have recourse to that which has been called

the best course of conduct. Having granted unto all creatures the pledge

of utter abstention from harm, he should thoroughly renounce all action.

He should contribute to the happiness of all creatures, practise

universal friendliness, subjugate all his senses, and be an ascetic.

Subsisting upon food obtained without asking and without trouble, and

that has come to him spontaneously, he should make a fire. He should make

his round of mendicancy in a place whence smoke has ceased to curl up and

where all the inhabitants have already eaten.[139] The person who is

conversant with the conduct that leads to Emancipation should seek for

alms after the vessels (used in cooking) have been washed. He should

never rejoice when he obtains anything, and never be depressed if he

obtains nothing. Seeking just what is needed for supporting life, he

should, with concentrated mind, go about his round of mendicancy, waiting

for the proper time. He should not wish for earnings in common with

others, nor eat when honoured. The man who leads the life of mendicancy

should conceal himself for avoiding gifts with honour. While eating, he

should not eat such food as forms the remains of another's dish, nor such

as is bitter, or astringent, or pungent. He should not also eat such

kinds of food as have a sweet taste. He should eat only so much as is

needed to keep him alive. The person conversant with Emancipation should

obtain his subsistence without obstructing any creature. In his rounds of

mendicancy he should never follow another (bent on the same purpose). He

should never parade his piety; he should move about in a secluded place,

freed from passion. Either an empty house, or a forest, or the foot of

some tree, or a river, or a mountain-cave, he should have recourse to for

shelter. In summer he should pass only one night in an inhabited place;

in the season of rains he may live in one place. He should move about the

world like a worm, his path pointed out by the Sun. From compassion for

creatures, he should walk on the Earth with his eyes directed towards it.

He should never make any accumulations and should avoid residence with

friends. The man conversant with Emancipation should every day do all his

acts with pure water. Such a man should always perform his ablutions with

water that has been fetched up (from the river or the tank).[140]

Abstention from harm, Brahmacharyya, truth, simplicity, freedom from

wrath, freedom from decrying others, self-restraint, and habitual freedom

from backbiting: these eight vows, with senses restrained, he should

steadily pursue. He should always practise a sinless mode of conduct,

that is not deceptive and not crooked. Freed from attachment, he should

always make one who comes as a guest eat (at least) a morsel of food. He

should eat just enough for livelihood, for the support of life. He should

eat only such food as has been obtained by righteous means, and should

not pursue the dictates of desire. He should never accept any other thing

than food and clothing only. He should, again, accept only as much as he

can eat and nothing more. He should not be induced to accept gifts from

others, nor should he make gifts to others. Owing to the helplessness of

creatures, the man of wisdom should always share with others. He should

not appropriate what belongs to others, nor should he take anything

without being asked. He should not, having enjoyed anything become so

attached to it as to desire to have it once more. One should take only

earth and water and pebbles and leaves and flowers and fruits, that are

not owned by any body, as they come, when one desires to do any act. One

should not live by the occupation of an artisan, nor should one covet

gold. One should not hate, nor teach (one that does not seek to be

taught); nor should one have any belongings. One should eat only what is

consecrated by faith. One should abstain from controversies. One should

follow that course of conduct which has been said to be nectarine. One

should never be attached to anything, and should never enter into

relations of intimacy with any creature. One should not perform, nor

cause to perform, any such action as involves expectation of fruit or

destruction of life or the hoarding of wealth or articles. Rejecting all

objects, content with a very little, one should wander about (homeless)

pursuing an equal behaviour towards all creatures mobile and immobile.

One should never annoy another being; not should one be annoyed with

another. He who is trusted by all creatures is regarded as the foremost

of those persons that understand Emancipation. One should not think of

the past, nor feel anxious about the future. One should disregard the

present, biding time, with concentrated mind.[141] One should never

defile anything by eye, mind, or speech. Nor should one do anything that

is wrong, openly or in secret. Withdrawing one's senses like the tortoise

withdrawing its limbs, one should attenuate one's senses and mind,

cultivate a thoroughly peaceful understanding, and seek to master every

topic. Freed from all pairs of opposites, never bending one's head in

reverence, abstaining from the rites requiring the utterance of Swaha,

one should be free from mineness, and egoism. With cleansed soul, one

should never seek to acquire what one has not and protect what one has.

Free from expectations, divested of qualities, wedded to tranquillity,

one should be free from all attachments and should depend on none.

Attached to one's own self and comprehending all topics, one becomes

emancipated without doubt. Those who perceive the self, which is without

hands and feet and back, which is without head and without stomach, which

is free from the operation of all qualities, which is absolute,

untainted, and stable, which is without smell, without taste, and touch,

without colour, and without sound, which is to be comprehended (by close

study), which is unattached, which is without flesh, which is free from

anxiety, unfading, and divine, and, lastly, which though dwelling in a

house resides in all creatures, succeed in escaping death. There the

understanding reaches not, nor the senses, nor the deities, nor the

Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,

nor vows. The attainment to it by those who are possessed of knowledge is

said to be without comprehension of symbols. Hence, the man who knows the

properties of that which is destitute of symbols, should practise the

truths of piety.[142] The learned man, betaking himself to a life of

domesticity, should adopt that conduct which is conformable to true

knowledge. Though undeluded, he should practise piety after the manner of

one that is deluded, without finding fault with it. Without finding fault

with the practices of the good, he should himself adopt such a conduct

for practising piety as may induce others to always disrespect him. That

man who is endued with such a conduct is said to be the foremost of

ascetics. The senses, the objects of the senses, the (five) great

elements, mind, understanding, egoism, the unmanifest, Purusha also,

after comprehending these duly with the aid of correct inferences, one

attains to Heaven, released from all bonds. One conversant with the

truth, understanding these at the time of the termination of his life,

should meditate, exclusively resting on one point. Then, depending on

none, one attains to Emancipation. Freed from all attachments, like the

wind in space, with his accumulations exhausted, without distress of any

kind, he attains to his highest goal."'"'"

SECTION XLVII

"'"'Brahma said, "The ancients who were utterers of certain truth, say

that Renunciation is penance. Brahmanas, dwelling in that which has

Brahman for its origin, understand Knowledge to be high Brahman.[143]

Brahman is very far off, and its attainments depends upon a knowledge of

the Vedas. It is free from all pairs of opposites, it is divested of all

qualities; it is eternal; it is endued with unthinkable qualities: it is

supreme. It is by knowledge and penance that those endued with wisdom

behold that which is the highest. Verily, they that are of untainted

minds, that are cleansed of every sin, and that have transcended all

passion and darkness (succeed in beholding it). They who are always

devoted to renunciation, and who are conversant with the Vedas, succeed

in attaining to the supreme Lord who is identical with the path of

happiness and peace, by the aid of penance. Penance, it has been said, is

light. Conduct leads to piety. Knowledge is said to be the highest.

Renunciation is the best penance. He who understands self through

accurate determination of all topics, which is unperturbed, which is

identical with Knowledge, and which resides in all entities, succeeds in

going everywhere. The learned man who beholds association, and

dissociation, and unity in diversity, is released from misery. He who

never desires for anything, who despises nothing, becomes eligible, even

when dwelling in this world, for assimilation with Brahman. He who is

conversant with the truths about qualities of Pradhana, and understands

the Pradhana as existing in all entities who is free from mineness and

egoism, without doubt becomes emancipated. He who is freed from all pairs

of opposites, who does not bend his head to any body, who has transcended

the rites of Swadha, succeeds by the aid of tranquillity alone in

attaining to that which is free from pairs of opposites, which is

eternal, and which is divested of qualities. Abandoning all action, good

or bad, developed from qualities, and casting off both truth and

falsehood, a creature, without doubt, becomes emancipated. Having the

unmanifest for the seed of its origin, with the understanding for its

trunk, with the great principle of egoism for its assemblage of boughs,

with the senses for the cavities of its little sprouts, with the (five)

great elements for its large branches, the objects of the senses for its

smaller branches, with leaves that are ever present, with flowers that

always adorn it and with fruits both agreeable and disagreeable always

produced, is the eternal tree of Brahman which forms the support of all

creatures. Cutting and piercing that tree with knowledge of truth as the

sword, the man of wisdom, abandoning the bonds which are made of

attachment and which cause birth, decrepitude and death, and freeing

himself from mineness and egoism, without doubt, becomes emancipated.

These are the two birds, which are immutable, which are friends, and

which should be known as unintelligent. That other who is different from

these two is called the Intelligent. When the inner self, which is

destitute of knowledge of nature, which is (as it were) unintelligent,

becomes conversant with that which is above nature, then, understanding

the Kshetra, and endued with an intelligence that transcends all

qualities and apprehends everything, one becomes released from all

sins."'"'"

SECTION XLVIII

"'"'Brahma said, "Some regard Brahman as a tree. Some regard Brahman as a

great forest. Some regard Brahman as unmanifest. Some regard it as

transcendant and freed from every distress. They think that all this is

produced from and absorbed into the unmanifest. He who, even for the

short space of time that is taken by a single breath, when his end comes,

becomes equable, attaining to the self, fits himself for immortality.

Restraining the self in the self, even for the space of a wink, one goes,

through the tranquillity of the self, to that which constitutes the

inexhaustible acquisition of those that are endued with knowledge.

Restraining the life-breaths again and again by controlling them

according to the method called Pranayama, by the ten or the twelve, he

attains to that which is beyond the four and twenty. Thus having first

acquired a tranquil soul, one attains to the fruition of all one's

wishes.[144] When the quality of Goodness predominates in that which

arises from the Unmanifest, it becomes fit for immortality. They who are

conversant with Goodness applaud it highly, saying that there is nothing

higher than Goodness. By inference we know that Purusha is dependent on

Goodness. Ye best of regenerate ones, it is impossible to attain to

Purusha by any other means. Forgiveness, courage, abstention from harm,

equability, truth, sincerity, knowledge, gift, and renunciation, are said

to be the characteristics of that course of conduct which arises out of

Goodness. It is by this inference that the wise believe in the identity

of Purusha and Goodness, There is no doubt in this. Some learned men that

are devoted to knowledge assert the unity of Kshetrajna and Nature. This,

however, is not correct. It is said that Nature is different from

Purusha: that also will imply a want to consideration. Truly, distinction

and association should be known (as applying to Purusha and Nature).

Unity and diversity are likewise laid down. That is the doctrine of the

learned. In the Gnat and Udumbara both unity and diversity are seen. As a

fish in water is different from it, such is the relation of the two

(viz., Purusha and Nature). Verily, their relation is like that of water

drops on the leaf of the lotus."'

"'"The preceptor continued, 'Thus addressed, those learned Brahmanas, who

were the foremost of men, felt some doubts and (therefore) they once more

questioned the Grandsire (of all creatures).'"'"[145]

SECTION XLIX

"'"'The Rishis said,--"Which among the duties is deemed to be the most

worthy of being performed? The diverse modes of duty, we see, are

contradictory. Some say that (it remains) after the body (is destroyed).

Others say that it does not exist. Some say that everything is doubtful.

Others have no doubts.[146] Some say that the eternal (principle) is not

eternal. Some say that it exists, and some that it exists not. Some say

it is of one form, or two-fold, and others that it is mixed. Some

Brahmanas who are conversant with Brahman and utterers of truth regard it

to be one. Others, that it is distinct; and others again that it is

manifold. Some say that both time and space exist; others, that it is not

so. Some bear matted locks on their heads and are clad in deer-skins.

Others have shaven crowns and go entirely naked. Some are for entire

abstention from bathing, and some for bathing. Such differences of views

may be seen among deities and Brahmanas conversant with Brahman and

endued with perceptions of truth. Some are for taking food; while some

are devoted to fasts. Some applaud action; others applaud perfect

tranquillity. Some applaud Emancipation; some, various kinds of

enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say

that means should be resorted to; others, that this is not so. Some are

devoted to a life of abstention from harm; others are addicted to

destruction. Some are for merit and glory, others say that this is not

so. Some are devoted to goodness; others are established on doubt. Some

are for pleasure; some are for pain. Other people say that it is

meditation. Other learned Brahmanas say that it is Sacrifice. Others,

again, say that it is gift. Others applaud penances; others, the study of

the scriptures. Some say that knowledge and renunciation (should be

followed). Others who ponder on the elements say that it is Nature. Some

extol everything; others, nothing. O foremost one of the deities, duty

being thus confused and full of contradictions of various kinds, we are

deluded and unable to come to any conclusion. People stand up for acting,

saying,--This is good,--This is good--He that is attached to a certain

duty applauds that duty as the best. For this reason our understanding

breaks down and our mind is distracted. We therefore, wish, O best of all

beings, to know what is good. It behoves thee to declare to us, after

this, what is (so) mysterious, and what is the cause of the connection

between the Kshetrajna and Nature." Thus addressed by those learned

Brahmanas, the illustrious creator of the worlds, endued with great

intelligence and possessed of a righteous soul, declared to them

accurately what they asked.'"'"

SECTION L

"'"'Brahma said, "Well then, I shall declare to you what you ask. Learn

what was told by a preceptor to a disciple that came unto him. Hearing it

all, do you settle properly (what it should be). Abstention from harming

any creature is regarded as the foremost of all duties. That is the

highest feat, free from anxiety and constituting an indication of

holiness. The ancients who were beholders of the certain truth, have said

that knowledge is the highest happiness. Hence, one becomes released of

all sins by pure knowledge. They that are engaged in destruction and

harm, they that are infidels in conduct, have to go to Hell in

consequence of their being endued with cupidity and delusion. Those who,

without procrastination, perform acts, impelled thereto by expectation

become repeatedly born in this world and sport in joy. Those men who,

endued with learning and wisdom, perform acts with faith, free from

expectations, and possessed of concentration of mind, are said to

perceive clearly. I shall, after this, declare how the association and

the dissociation takes place of Kshetrajna and Nature. Ye best of men,

listen. The relation here is said to be that between the object and the

subject.[147] Purusha is always the subject; and Nature has been said to

be the object. It has been explained, by what has been said in a previous

portion of the discourse where it has been pointed out, that they exist

after the manner of the Gnat and the Udumbara. An object of enjoyment as

it is, Nature is unintelligent and knows nothing. He, however, who enjoys

it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The

wise have said that Nature is always made up of pairs of opposites (and

consists of qualities). Kshetrajna is, on the other hand, destitute of

pairs of opposites, devoid of parts, eternal, and free, as regards its

essence, from qualities. He resides in everything alike, and walks with

knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.

Possessed of knowledge, he is never tainted even if brought into contact

with all the qualities. Without doubt, Purusha is unattached like the

unsteady drop of water on the lotus-leaf. This is the certain conclusion

(of the scriptures) that Nature is the property of Purusha. The relation

between these two (viz., Purusha and Nature) is like that existing

between matter and its maker. As one goes into a dark place taking a

light with him, even so those who wish for the Supreme proceed with the

light of Nature.[148] As long as matter and quality (which are like oil

and wick) exist, so long the light shines. The flame, however, becomes

extinguished when matter and quality (or oil and wick) are exhausted.

Thus Nature is manifest; while Purusha is said to be unmanifest.

Understand this, ye learned Brahmanas. Well, I shall now tell you

something more. With even a thousand (explanations), one that has a bad

understanding succeeds not in acquiring knowledge. One, however, that is

endued with intelligence succeeds in attaining happiness, through only a

fourth share (of explanations). Thus should the accomplishment of duty be

understood as dependent on means. For the man of intelligence, having

knowledge of means, succeeds in attaining to supreme felicity. As some

man travelling along a road without provisions for his journey, proceeds

with great discomfort and may even meet with destruction before he

reaches the end of his journey, even so should it be known that ill acts

there may not be fruits.[149] The examination of what is agreeable and

what is disagreeable in one's own self is productive of benefit.[150] The

progress in life of a man that is devoid of the perception of truth is

like that of a man who rashly journeys on a long road unseen before. The

progress, however, of those that are endued with intelligence is like

that of men who journey along the same road, riding on a car unto which

are yoked (fleet) steeds and which moves with swiftness. Having ascended

to the top of a mountain, one should not cast one's eyes on the surface

of the earth.[151] Seeing a man, even though travelling on a car,

afflicted and rendered insensible by pain, the man of intelligence

journeys on a car as long as there is a car path.[152] The man of

learning, when he sees the car path end, abandons his car for going on.

Even thus proceeds the man of intelligence who is conversant with the

ordinances respecting truth and Yoga (or Knowledge and Devotion).

Conversant with the qualities, such a man proceeds, comprehending what is

next and next.[153] As one that plunges, without a boat, into the

terrible ocean, with only one's two arms, through delusion, undoubtedly

wishes for destruction; while the man of wisdom, conversant with

distinctions, goes into the water, with a boat equipt with oars, and soon

crosses the lake without fatigue, and having crossed it attains to the

other shore and casts off the boat, freed from the thought of meum. This

has been already explained by the illustration of the car and the

pedestrian. One who has been overwhelmed by delusion in consequence of

attachment, adheres to it like a fisherman to his boat. Overcome by the

idea of meum, one wanders within its narrow range. After embarking on a

boat it is not possible in moving about on land. Similarly, it is not

possible in moving about on water after one has mounted on a car. There

are thus various actions with regard to various objects. And as action is

performed in this world, so does it result to those that perform them.

That which is void of smell, void of taste, and void of touch and sound,

that which is meditated upon by the sages with the aid of their

understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A

development of the unmanifest is Mahat. A development of Pradhana when it

has become Mahat is Egoism. From egoism is produced the development

called the great elements. And of the great elements respectively, the

objects of sense are said to be the developments. The unmanifest is of

the nature of seed. It is productive in its essence. It has been heard by

us that the great soul has the virtues of a seed, and that is a product.

Egoism is of the nature of seed and is a product again and again. And the

five great elements are of the nature of seed and products. The objects

of the five great elements are endued with the nature of seed, and yield

products. These have Chitta for their property. Among them, space has one

quality; wind is said to have two. Light, it is said, is endued with

three qualities; and water as possessed of four qualities. Earth, teeming

with mobiles and immobiles, should be known as possessed of five

qualities. She is a goddess that is the source of all entities and

abounds with examples of the agreeable and the disagreeable. Sound,

likewise touch, colour, taste, and smell numbering the fifth,--these are

the five qualities of earth, ye foremost of regenerate persons. Smell

always belongs to earth, and smell is said to be of various kinds. I

shall state at length the numerous qualities of smell. Smell is agreeable

or disagreeable, sweet, sour, pungent, diffusive and compact, oily and

dry, and clear. Thus smell, which belongs to the earth, should be known

as of ten kinds.[154] Sound, touch, likewise colour, and taste have been

said to be the qualities of water. I shall now speak of the qualities of

taste. Taste has been said to be of various kinds. Sweet, sour, pungent,

bitter, astringent, and saline likewise. Taste, which has been said to

appertain to water, is thus of six varieties. Sound, touch, and likewise

colour,--these are the three qualities which light is said to be

possessed of. Colour is the quality of light, and colour is said to be of

various kinds. White, dark, likewise red, blue, yellow, and grey also,

and short, long, minute, gross, square and circular, of these twelve

varieties in colour which belongs to light. These should be understood by

Brahmanas venerable for years, conversant with duties, and truthful in

speech. Sound and touch should be known as the two qualities of wind.

Touch has been said to be of various kinds. Rough, cold and likewise

hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of

twelve kinds is touch, which is the quality of wind, as said by Brahmanas

crowned with success, conversant with duties, and possessed of a sight of

truth. Now space has only one quality, and that is said to be sound. I

shall speak at length of the numerous qualities of sound. Shadaja,

Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after

this should be known Nishada, and then Dhaivata.[155] Besides these,

there are agreeable sounds and disagreeable sounds, compact, and of many

ingredients. Sound which is born of space should thus be known to be of

ten kinds. Space is the highest of the (five) elements. Egoism is above

it. Above egoism is understanding. Above understanding is the soul. Above

the soul is the Unmanifest. Above the Unmanifest is Purusha. One who

knows which is superior and inferior among existent creatures, who is

conversant with the ordinances in respect of all acts, and who

constitutes himself the soul of all creatures, attains to the Unfading

Soul."'"'"

SECTION LI

"'"'Brahma said, "Since the mind is the ruler of these five elements, in

the matter of controlling and bringing them forth, the mind, therefore,

is the soul of the elements. The mind always presides over the great

elements. The understanding proclaims power, and is called the

Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good

steeds. The senses, the mind, and the understanding are always joined to

the Kshetrajna. The individual soul, mounting the chariot to which big

steeds are yoked and which has the understanding for the reins, drives

about on all sides. With all the senses attached to it (for steeds), with

the mind for the charioteer, and the understanding for the eternal reins,

exists the great Brahman-car. Verily, that man endued with learning and

wisdom who always understands the Brahman-car in this way, is never

overwhelmed by delusion in the midst of all entities. This forest of

Brahman begins with the Unmanifest and ends with gross objects. It

includes mobile and immobile entities, and receives light from the

radiance of the sun and the moon, and is adorned with planets and

constellations. It is decked, again, on all sides with nets of rivers and

mountains. It is always embellished likewise by diverse kinds of waters.

It is the means of subsistence for all creatures. It is, again, the goal

of all living creatures. In that forest the Kshetrajna always moves

about. Whatever entities exist in this world, mobile and immobile, are

the very first to be dissolved away. After this (are dissolved) those

qualities which compose all entities. After the qualities (are dissolved)

the five elements. Such is the gradation of entities. Gods, men,

Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,

and not from actions, not from a cause. The Brahmanas, who are creators

of the universe, are born here again and again. All that springs from

them dissolves, when the time comes, in those very five great elements

like billows in the ocean. All the great elements are beyond those

elements that compose the universe. He that is released from those five

elements goes to the highest goal. The puissant Prajapati created all

this by the mind only. After the same manner Rishis attained to the

status of deities by the aid of penance. After the same manner, those who

have achieved perfection, who were capable of the concentration of Yoga,

and who subsist on fruits and roots, likewise perceive the triple world

by penance. Medicines and herbs and all the diverse sciences are acquired

by means of penance alone, for all acquisition has penance for its root.

Whatever is difficult of acquisition, difficult to learn, difficult to

vanquish, difficult to pass through, are all achievable by penance, for

penance is irresistible. One that drinks alcoholic liquors, one that

slays a Brahmana, one that steals, one that destroys a foetus, one that

violates one's preceptor's bed, becomes cleansed of such sin by penance

well performed. Human beings, Pitris, deities, (sacrificial) animals,

beasts and birds, and all other creatures mobile and immobile, by always

devoting themselves to penances, become crowned with success by penance

alone. In like manner, the deities, endued with great powers of illusion,

have attained to Heaven. Those who without idleness perform acts with

expectations, being full of egoism, approach the presence of Prajapati.

Those high-souled ones, however, who are devoid of mineness and freed

from egoism through the pure contemplation of Yoga, attain to the great

and highest regions. Those who best understand the self, having attained

to Yoga contemplation and having their minds always cheerful, enter into

the unmanifest accumulation of happiness. Those persons who are freed

from the idea of mineness as also from egoism and who are reborn after

having attained to the fullness of Yoga contemplation, enter (when they

depart from such life) into the highest region reserved for the great,

viz., the Unmanifest. Born from that same unmanifest (principle) and

attaining to the same once more, freed from the qualities of Darkness and

Passion, and adhering to only the quality of Goodness, one becomes

released from every sin and creates all things.[157] Such a one should be

known to be Kshetrajna in perfection. He that knows him, knows the

Veda.[158] Attaining to pure knowledge from (restraining) the mind, the

ascetic should sit self-restrained. One necessarily becomes that on which

one's mind is set. This is an eternal mystery. That which has the

unmanifest for its beginning and gross qualities for its end, has been

said to have Nescience for its indication. But do you understand that

whose nature is destitute of qualities? Of two syllables is Mrityu

(death); of three syllable is the eternal Brahman. Mineness is death, and

the reverse of mineness is the eternal.[159] Some men who are led by bad

understanding applaud action. Those, however, that are numbered among the

high-souled ancients never applaud action. By action is a creature born

with body which is made up of the sixteen.[160] (True) Knowledge swallows

up Purusha (Self with consciousness of body). Even this is what is highly

acceptable to eaters of Amrita.[161] Therefore, those whose vision

extends to the other end (of the ocean of life) have no attachment for

actions. This Purusha, however, is full of knowledge and not full of

action.[162] He dies not who understands Him that is immortal, immutable,

incomprehensible, eternal and indestructible--Him that is the restrained

Soul and that transcends all attachments. He who thus understands the

Soul to which there is nothing prior which is uncreated, immutable,

unconquered, and incomprehensible even to those that are eaters of

nectar, certainly becomes himself incomprehensible and immortal through

these means. Expelling all impressions and restraining the Soul in the

Soul, he understands that auspicious Brahman than which nothing greater

exists. Upon the understanding becoming clear, he succeeds in attaining

to tranquillity. The indication of tranquillity is like what takes place

in a dream.[163] This is the goal of those emancipated ones who are

intent on knowledge. They behold all those movements which are born of

successive developments.[164] This is the goal of those who are

unattached to the world. This is the eternal usage. This is the

acquisition of men of knowledge. This is the uncensured mode of conduct.

This goal is capable of being attained by one that is alike to all

creatures, that is without attachment, that is without expectations, and

that looks equally on all things. I have now declared everything to you,

ye foremost of regenerate Rishis. Do you act in this way forthwith; you

will then acquire success."

"'"The preceptor continued, 'Thus addressed by the preceptor Brahma, those

high-souled sages acted accordingly and then attained to many regions (of

great felicity). Do thou also, O blessed one, duly act according to the

words of Brahma as declared by me, O thou of pure soul. Thou wilt then

attain to success.'"

"'Vasudeva said,--"Thus instructed in the principles of high religion by

the preceptor, the pupil, O son of Kunti, did everything accordingly, and

then attained to Emancipation. Having done all that he should have done,

the pupil, O perpetuator of Kuru's race, attained to that seat repairing

whither one has not to grieve."

"'Arjuna said, "Who, indeed, was that Brahmana, O Krishna, and who the

pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then

tell me, O lord!"

"'Vasudeva said, "I am the preceptor, O mighty-armed one, and know that

the mind is my pupil. Through my affection for thee, O Dhananjaya, I have

related this mystery to thee. If thou hast any love for me, O perpetuator

of Kuru's race, do thou then, after having heard these instructions

relating to the Soul, always act duly (according to them), O thou of

excellent vows. Then when this religion has been duly practised, O mower

of foes, thou wilt become freed from all thy sins and attain to absolute

emancipation. Formerly, when the hour of battle came, this very religion,

O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,

set thy mind on it. And now, O chief of Bharata's race, it is long since

that I saw the lord my sire. I wish to see him again, with thy leave, O

Phalguna!"'

"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said

in reply,--"We shall go to-day from this town to the city called after the

elephant. Meeting king Yudhishthira of virtuous soul there, and informing

him (of thy intention) thou shalt then repair to thy own city!"'"

SECTION LII

"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--"Let my

car be yoked."--Within a very short space of time Daruka informed (his

master), saying,--"It has been yoked."--The son of Pandu then commanded all

his attendants, saying,--"Prepare yourselves and be ready. We shall repair

to-day to the city named after the elephant." Thus addressed, O king,

those troops accoutred themselves, and informed Pritha's son of

immeasurable energy, saying,--"Everything is equipt." Then those two, viz.,

Krishna and the son of Pandu, ascended their car and proceeded on the

journey, the loving friends engaged the while in delightful conversation.

Unto Vasudeva seated on the car, Dhananjaya of great energy once more

said these words, O chief of Bharata's race!--"O perpetuator of the

Vrishni race, the king has obtained victory through thy grace. All his

foes have been slain, and he has recovered his kingdom without a thorn in

it (to make it disagreeable). O slayer of Madhu, through thee the

Pandavas are endued with a powerful protector. Having obtained thee for

our raft we have crossed the Kuru ocean. O thou that hast this universe

for thy handiwork, salutations to thee, O Soul of the universe, O best of

all beings in the universe. I know thee in that measure in which I am

approved by thee.[165] O slayer of Madhu, the soul of every creature is

always born of thy energy. Playful sport (in the form of creation,

preservation, and destruction) is thine. Earth and sky, O lord, are thy

illusion. This whole universe, consisting of mobile and immobile objects,

is established on thee. Thou createst, by modification, the four orders

of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou

createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The

stainless lunar light is thy smile. The seasons are thy senses. The

ever-moving wind is thy breath, and death, existing eternally, is thy

wrath. In thy grace is the goddess of prosperity. Verily, Sree is always

established in thee, O thou of the highest intelligence. Thou art the

sport (in which creatures engage); thou art their contentment; thou their

intelligence, thou their forgiveness, thou their inclinations, thou their

beauty. Thou art the universe with its mobile and immobile objects. At

the end of the cycle, it is thou, O sinless one, that art called

destruction. I am incapable of reciting all thy qualities in course of

even a long period. Thou art the Soul and the Supreme Soul. I bow to

thee, O thou of eyes like the petals of the lotus. O thou that art

irresistible, I have learnt it from Narada and Devala and the Island-born

(Vyasa), and the Kuru grandsire also, that all this (universe) rests on

thee. Thou art the one Lord of all creatures. This, O sinless one, that

thou hast declared unto me in consequence of thy favour for myself, I

shall duly accomplish in its entirety, O Janarddana. Exceedingly

wonderful is this which thou hast done from desire of doing what is

agreeable to us, viz., the destruction in battle of the Kaurava (prince),

the son of Dhritarashtra. That host had been burnt by thee which I

(subsequently) vanquished in battle. That feat was achieved by thee in

consequence of which victory became mine. By the power of thy

intelligence was shown the means by which was duly affected the

destruction of Duryodhana in battle, as also of Karna, as of the sinful

king of the Sindhus; and Bhurisravas. I shall accomplish all that which,

O son of Devaki, pleased with me thou hast declared to myself. I do not

entertain any scruple in this. Repairing to king Yudhishthira of

righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou

that art conversant with every duty. O lord, thy departure for Dwaraka

meets with my approbation. Thou shalt soon see my maternal uncle, O

Janarddana. Thou shalt also see the irresistible Valadeva and other

chiefs of the Vrishni race."--Thus conversing with each other, the two

reached the city named after the elephant. They then, with cheerful

hearts, and without any anxiety, entered the palace of Dhritarashtra

which resembled the mansion of Sakra. They then saw, O monarch, king

Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira

and the irresistible Bhimasena, and the two sons of Madri by Pandu; and

the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of

great wisdom, and Pritha, and the beautiful Krishna, and the other ladies

of Bharata's race with Subhadra counting first. They also saw all those

ladies that used to wait upon Gandhari. Then approaching king

Dhritarashtra, those two chastisers of foes announced their names and

touched his feet. Indeed, those high-souled ones also touched the feet of

Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing

Vidura also, they enquired after his welfare. In the company of all those

persons, Arjuna and Krishna then approached king Dhritarashtra (again).

Night came and then king Dhritarashtra of great intelligence dismissed

all those perpetuators of Kuru's race as also Janarddana for retiring to

their respective chambers. Permitted by the king all of them entered

their respective apartments. Krishna of great energy proceeded to the

apartments of Dhananjaya. Worshipped duly and furnished with every object

of comfort and enjoyment, Krishna of great intelligence passed the night

in happy sleep with Dhananjaya as his companion. When the night passed

away and morning came, the two heroes, finishing their morning rites and

dealing their persons properly, proceeded to the mansion of king

Yudhishthira the just. There Yudhishthira the just, of great might, sat

with his ministers. The two high-souled ones, entering that well-adorned

chamber, beheld king Yudhishthira the just like the two Aswins beholding

the chief of the celestials. Meeting the king, he of Vrishni's race as

also that foremost hero of Kuru's race, obtaining the permission of

Yudhishthira who was highly pleased with them, sat themselves down. Then

the king, gifted with great intelligence, seeing those two friends,

became desirous of addressing them. Soon that best of monarchs, that

foremost of speakers addressed them in the following words.'

"'Yudhishthira said, "Ye heroes, ye foremost ones of Yadu's and Kuru's

race, it seems that ye two are desirous of saying something to me. Do ye

say what is in your mind. I shall soon accomplish it. Do not hesitate."

"'Thus addressed, Phalguna, well conversant with speech, humbly approached

king Yudhishthira the just and then said these words.--"Vasudeva here, of

great prowess, O king, is long absent from home. He desires, with thy

permission, to see his sire. Let him go, if thou thinkest it meet, to the

city of the Anarttas. It behoveth thee, O hero, to grant him permission!"

"'Yudhishthira said, "O lotus-eyed one, blessed be thou. O slayer of

Madhu, do thou go this very day to the city of Dwaravati for seeing, O

puissant one, that foremost one of Sura's race. O mighty-armed Kesava,

thy departure is approved by me. Thou hast not seen my maternal uncle as

also the goddess Devaki, for a long time. Meeting my maternal uncle and

repairing to Valadeva also, O giver of honours, thou wilt, O thou of

great wisdom, worship both of them at my word as they deserve.[166] Do

thou also think of me daily as also of Bhima, that foremost of mighty

men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having

seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis,

thou wilt come back to my horse-sacrifice, O sinless one. Do thou then

depart, taking with thee diverse kinds of gems and various sorts of

wealth. Do thou, O hero of the Satwata race, also take with thee whatever

else thou likest. It is through thy grace, O Kesava, that the whole

Earth, O hero, has come under our dominion and all our foes have been

slain."

"'When king Yudhishthira the just of Kuru's race said so, Vasudeva, that

foremost of men, said these words (in reply).

"'Vasudeva said, "O mighty-armed one, all jewels and gems, all wealth, and

the entire Earth, are thine and thine alone. Whatever wealth exists in

my abode, thou, O lord, art always the owner thereof." Unto him

Yudhishthira, the son of Dharma, said,--"Be it so"--and then duly

worshipped (Krishna) the eldest brother, endued with great energy, of

Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly

honouring her, he circumambulated her person. He was properly accosted by

her in return, and then by all the others having Vidura for their first.

The four-armed eldest brother of Gada then set out from Nagapura on his

excellent car.[167] Placing his sister, the lady Subhadra, on the car,

the mighty-armed Janarddana then, with the permission of both

Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a

large train of citizens. The hero who had the foremost of apes on his

banner, as also Satyaki, and the two sons of Madravati, and Vidura of

immeasurable intelligence, and Bhima himself whose tread resembled that

of a prince of elephants, all followed Madhava. Janarddana of mighty

energy causing all those extenders of the Kuru kingdom and Vidura also to

return, addressed Daraka, and Satyaki, saying,--"Urge the steeds to

speed." Then that grinder of hostile masses, viz., Janarddana of great

prowess, accompanied by Satyaki, the foremost one of Sini's race,

proceeded to the city of the Anarttas, after having slain all his foes,

like He of a hundred sacrifices proceeding to Heaven (after slaughtering

all his foes).'"

SECTION LIII

"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka,

those foremost princes of Bharata's race, those chastisers of foes

embraced him and fell back with their attendants. Phalguna repeatedly

embraced the Vrishni hero, and as long as he was within the range of

vision, he repeatedly turned his eyes towards him. With great difficulty,

the son of Pritha withdrew his gaze that had fallen on Govinda. The

unvanquished Krishna also (did the same). The indications that were

manifested on the occasion of that high-souled one's departure, I shall

now detail. Do thou listen to me. The wind blew with great speed before

the car, clearing the path of sand-grains and dust and thorns. Vasava

rained pure and fragrant showers and celestial flowers before the wielder

of Saranga. As the mighty-armed hero proceeded, he came upon the desert

ill supplied with water. There he beheld that foremost of ascetics, named

Utanka, of immeasurable energy. The hero of large eyes and great energy

worshipped that ascetic. He was then worshipped by the ascetic in return.

Vasudeva then enquired after his welfare. That foremost of Brahmanas,

viz., Utanka, politely accosted by Madhava, honoured him duly and then

addressed him in these words.--"O Saurin, having repaired to the mansions

of the Kurus and the Pandavas, hast thou succeeded in establishing a

durable understanding between them such as should exist between brothers?

It behoves thee to tell me everything. Dost thou come, O Kesava, after

having united them in peace,--them that are thy relatives and that are

ever dear to thee, O foremost one of Vrishni's race? Will the five sons

of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in

the world in joy with thee? Will all the kings enjoy happiness in their

respective kingdoms, in consequence of the pacification of the Kauravas

brought about by thee? Has that trust, O son, which I had always reposed

on thee, borne fruit with regard to the Kauravas?"

"'The blessed and holy one said, "I strove my best at first, for bringing

about a good understanding, in regard to the Kauravas. When I could not

by any means succeed in establishing them on peace, it happened that all

of them, with their relatives and kinsmen, met with death. It is

impossible to transgress destiny by either intelligence or might. O great

Rishi, O sinless one, this also cannot be unknown to thee. They (the

Kauravas) transgressed the counsels which Bhishma and Vidura gave them

referring to me.[168] Encountering one another they then became guests of

Yama's abode. Only the five Pandavas constitute the remnant of the

unslain, all their friends and all their children having been

slaughtered. All the sons of Dhritarashtra also with their children and

kinsmen, have been slain." When Krishna had said these words, Utanka,

filled with wrath, and with eyes expanded in rage, addressed him in these

words.

"'Utanka said,--"Since, though able, O Krishna, thou didst not rescue

those foremost ones of Kuru's race, who were thy relatives and,

therefore, dear to thee, I shall, without doubt, curse thee. Since thou

didst not forcibly compel them to forbear, therefore, O slayer of Madhu,

I shall, filled with wrath, denounce a curse on thee. It seems, O

Madhava, that though fully able (to save them), thou wert indifferent to

these foremost of Kurus who, overwhelmed by insincerity and hypocrisy

have all met with destruction."

"'Vasudeva said, "O scion of Bhrigu's race, listen to what I say in

detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou

art an ascetic. After having heard my words relating to the soul, thou

mayst then utter thy curse. No man is able, by a little ascetic merit, to

put me down. O foremost of ascetics, I do not wish to see the destruction

of all thy penances. Thou hast a large measure of blazing penances. Thou

hast gratified thy preceptors and seniors.[169] O foremost of regenerate

ones, I know that thou hast observed the rules of Brahmacharyya from the

days of thy infancy. I do not, therefore, desire the loss or diminution

of thy penances achieved with so much pain."'"

SECTION LIV

"'Utanka said, "Do thou, O Kesava, tell me that faultless Adhyatma. Having

heard thy discourse I shall ordain what is for thy good or denounce a

curse to thee, O Janarddana."

"'Vasudeva said, "Know that the three qualities of Darkness and Passion

and Goodness exist, depending on me as their refuge. So also, O

regenerate one, know that the Rudras and the Vasus have sprung from me.

In me are all creatures, and in all creatures do I exist; know this. Let

no doubt arise in thy mind respecting this. So also, O regenerate one,

know that all the tribes of the Daityas, all the Yakshas, Gandharvas,

Rakshasas, Nagas, Apsaras, have sprung from me. Whatever has been called

existent and non-existent, whatever is manifest and not-manifest,

whatever is destructible and indestructible, all have me for their soul.

Those fourfold courses of duty which, O ascetic, are known to attach to

the (four) modes of life, and all the Vedic duties, have me for their

soul. Whatever is non-existent, whatever is existent and non-existent,

and whatever transcends that which is existent and non-existent,--all

these which constitute the universe--are from me. There is nothing higher

(or beyond) me who am the eternal god of gods.[170] O perpetuator of

Bhrigu's race, know that all the Vedas beginning with (the original

syllable) Om are identical with me. Know, O son of Bhrigu's race, that I

am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the

Charu (cooked in sacrifices for being offered to the deities); I am the

Homa (that is performed); I am those acts which sacrificers perform for

gratifying the deities; I am even the pourer of the sacrificial libation:

and I am the Havi or libation that is poured. I am the Adharyu. I am the

Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom

the Udgatri, in the great sacrifice, hymns by the sound of his songs. In

all rites of expiation, O Brahmana, the utterers of auspicious Mantras

and benedictions fraught with peace hymn my praises who am the artificer,

O foremost of regenerate ones, of the universe. Know, O best of

regenerate person, that Dharma is my eldest-born offspring, sprung from

my mind, O learned Brahmana, whose essence is compassion for all

creatures. Constantly transforming myself, I take birth in diverse wombs,

O best of men, for upholding that son of mine, with the aid of men now

existing in or departed from the world. Indeed, I do this for protecting

Righteousness and for establishing it. In those forms that I assume for

the purpose, I am known, O son of Bhrigu's race, in the three worlds as

Vishnu and Brahman and Sakra. I am the origin and I am the destruction of

all things. I am the creator of all existent objects and I am their

destroyer. Knowing no change myself, I am the destroyer of all those

creatures that live in sinfulness. In every Yuga I have to repair the

causeway of Righteousness, entering into diverse kinds of wombs from

desire of doing good to my creatures. When, O son of Bhrigu's race, I

live in the order of the deities, I then verily act in every respect as a

deity. When I live in the order of the Gandharvas, I then, O son of

Bhrigu's race, act in every respect as a Gandharva. When I live in the

order of the Nagas, I then act as a Naga, and when I live in the order of

Yakshas or that of Rakshasas, I act after the manner of that order. Born

now in the order of humanity, I must act as a human being. I appealed to

them (the Kauravas) most piteously. But stupefied as they were and

deprived of their senses, they refused to accept my words. I frightened

them, filled with wrath, referring to some great fear (as the consequence

of their slighting my message). But once more I showed themselves my

usual (human) form. Possessed as they were of unrighteousness, and

assailed by the virtue of Time, all of them have been righteously slain

in battle, and have, without doubt, gone to Heaven. The Pandavas also, O

best of Brahmanas, have acquired great fame. I have thus told thee all

that thou hadst asked me."'"

SECTION LV

"'Utanka said, "I know thee, O Janarddana, to be the creator of the

universe. Without doubt, this knowledge that I have is the result of thy

grace towards me. O thou of unfading glory, my heart is possessed of

cheerful tranquillity in consequence of its being devoted to thee. Know,

O chastiser of foes, that my heart is no longer inclined to curse thee.

If, O Janarddana, I deserve the least grace from thee, do thou then show

me once thy sovereign form."'

"Vaisampayana continued, 'Gratified with him, the holy one then showed

Utanka that eternal Vaishnava form which Dhananjaya of great intelligence

had seen. Utanka beheld the high-souled Vasudeva's universal form, endued

with mighty arms. The effulgence of that form was like that of a blazing

fire of a thousand suns. It stood before him filling all space. It had

faces on every side. Beholding that high and wonderful Vaishnava form of

Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana

Utanka became filled with wonder.'

"'Utanka, said, "O thou whose handiwork is the universe, I bow to thee, O

Soul of the universe, O parent of all things. With thy feet thou hast

covered the whole Earth, and with thy head thou fillest the firmament.

That which lies between the Earth and the firmament has been filled by

thy stomach. All the points of the compass are covered by thy arms. O

thou of unfading glory, thou art all this. Do thou withdraw this

excellent and indestructible form of thine. I wish to behold thee now in

thy own (human) form which too is eternal!"'

"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified

soul said these words,--"Do thou ask for some boon." Unto him Utanka,

however, said--"Even this is a sufficient boon from thee for the present,

O thou of great splendour, in that, O Krishna, I have beheld this form of

thine, O foremost of all beings." Krishna, however, once more said unto

him--"Do not scruple in this matter. This must be done. A sight of my form

cannot be fruitless."

"'Utanka said, "I must accomplish that, O lord, which thou thinkest should

be done. I desire to have water wherever my wish for it may arise. Water

is scarce in such deserts." Withdrawing that energy, the Supreme Lord

then said unto Utanka--"Whenever thou wilt require water, think of me!"

Having said so, he proceeded towards Dwaraka. Subsequently, one day, the

illustrious Utanka, solicitous of water and exceedingly thirsty, wandered

over the desert. In course of his wanderings he thought of Krishna of

unfading glory. The intelligent Rishi then beheld in that desert a naked

hunter (of the Chandala class), all besmeared with dirt, surrounded by a

pack of dogs. Extremely fierce-looking, he carried a sword and was armed

with bow and arrows. That foremost of regenerate ones beheld copious

streams of water issuing from the urinary organs of that hunter. As soon

as Utanka had thought of Krishna, that hunter smilingly addressed him,

saying,--"O Utanka, O thou of Bhrigu's race, do thou accept this water

from me. Beholding thee afflicted by thirst I have felt great compassion

for thee." Thus addressed by the hunter, the ascetic showed no

inclination to accept that water. The intelligent Utanka even began to

censure Krishna of unfading glory. The hunter, however, repeatedly

addressed the Rishi, saying,--"Drink!" The ascetic refused to drink the

water thus offered. On the other hand, with heart afflicted by hunger and

thirst, he even gave way to wrath. Disregarded by the high-souled Rishi

through that conviction, the hunter, O king, with his pack of dogs,

disappeared there and then. Beholding that (wonderful) disappearance,

Utanka became filled with shame. He even thought that Krishna, that

slayer of foes, had beguiled him (in the matter of the boon he had

granted). Soon after, the holder of the conch and discus and mace, endued

with great intelligence, came to Utanka by the way (along which the

hunter had come). Addressing Krishna, the Brahmana said,--"O foremost of

beings, it was scarcely proper for thee to offer water unto foremost of

Brahmanas in the form of a hunter's urine, O lord." Unto Utanka who said

these words, Janarddana of great intelligence replied, comforting him

with many soft words--"That form which it was proper to assume for

offering thee water, in that form was water offered to thee. But, also,

thou couldst not understand it. The wielder of the thunder bolt,

Purandara, was requested by me for thy sake. My words to that puissant

deity were--'Do thou give nectar in the form of water unto Utanka.' The

chief of the celestials replied to me saying--'It is not proper that a

mortal should become immortal. Let some other boon be granted to

Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed

to me. The lord of Sachi, however, was once more requested by me in these

words, viz., 'even nectar should be given to Utanka.'--The chief of the

celestials then, comforting me, said,--'If, O thou of great intelligence,

nectar is to be given to him, I shall then assume the form of a hunter

and give it to that high-souled descendant of Bhrigu's race. If that son

of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto

him. If, however, he sends me away from disregard,--I shall not then give

it to him on any account.'--Having made this compact with me, Vasava

appeared before thee, in that disguise, for giving thee nectar. Thou,

however, didst disregard him and send him away, seeing that the

illustrious one had put on the guise of a Chandala. Thy fault has been

great. Once more, with regard to thy desire, I am prepared to do what is

in my power. Indeed, this painful thirst of thine, I shall arrange, shall

be slaked. On those days, O regenerate one, in which thou wilt feel a

desire for water, clouds well-charged with water will rise over this

desert. Those clouds, O son of Bhrigu's race, will give thee savoury

water to drink. Verily, those clouds will become known in the world as

Utanka-clouds." Thus addressed by Krishna, Utanka became filled with

gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower

rain on any deserts.'"

SECTION LVI

"Janamejaya said, 'With what penances was the high-souled Utanka endued

so that he entertained the wish to denounce a curse on Vishnu himself,

who is the source of all puissance?'

"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere

penances. He was devoted to his preceptor. Endued with great energy, he

abstained from worshipping anybody else. All the children of the Rishis, O

Bharata, entertained even this wish, viz., that their devotion to

preceptors should be as great as that of Utanka. Gautama's gratification

with and affection for Utanka, among his numerous disciples, were very

great, O Janamejaya. Indeed, Gautama was highly pleased with the

self-restraint and purity of behaviour that characterised Utanka, and

with his acts of prowess and the services he rendered to him. One after

another, thousands of disciples received the preceptor's permission to

return home (after the completion of their pupilage). In consequence,

however, of his great affection for Utanka, Gautama could not permit him

to leave his retreat. Gradually, in course of time, O son, decrepitude

overtook Utanka, that great ascetic. The ascetic, however, in consequence

of his devotion to his preceptor, was not conscious of it. One day, he

set out, O monarch, for fetching fuel for his preceptor. Soon after

Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted

by the load he bore on his head, O chastiser of foes, he threw the load

down on the Earth, O king. One of his matted locks, white as silver, had

become entangled with the load. Accordingly, when the load was thrown

down, with it fell on the earth that matted lock of hair. Oppressed as he

had been by that load and overcome by hunger, O Bharata, Utanka,

beholding that sign of old age, began to indulge in loud lamentations

from excess of sorrow. Conversant with every duty, the daughter of his

preceptor, who was possessed of eyes that resembled the petals of the

lotus, and of hips that were full and round, at the command of her sire,

sought, with downcast face, to hold Utanka's tears in her hands. Her

hands seemed to burn with those tear-drops that she held. Unable,

accordingly, to hold them longer, she was obliged to throw them down on

the Earth. The Earth herself was unable to hold those tear-drops of

Utanka. With a gratified heart, Gautama then said unto the regenerate

Utanka,--"Why, O son, is thy mind so afflicted with grief today? Tell me

calmly and quietly, O learned Rishi, for I wish to hear it in detail."

"'Utanka said, "With mind entirely devoted to thee, and wholly bent upon

doing what is agreeable to thee, with my heart's devotion turned to

thee, and with thoughts entirely dwelling on thee, (I have resided here

till) decrepitude has come upon me without my knowing it at all. I have

not, again, known any happiness. Though I have dwelt with thee for a

hundred years, yet thou hast not granted me permission to depart. Many

disciples of thine, that were my juniors, have, however, been permitted

by thee to return. Indeed, hundreds and thousands of foremost Brahmanas

have, equipt with knowledge, been permitted by thee (to depart from thy

retreat and set themselves up as teachers)!"

"'Gautama said, "Through my love and affection for thee, and in

consequence of thy dutiful services to me, a long time has elapsed

without my knowing it, O foremost of Brahmanas. If, however, O thou of

Bhrigu's race, the desire is entertained by thee of leaving this place,

do thou go without delay, receiving my permission."

"'Utanka said, "What shall I present to my preceptor? Tell me this, O best

of regenerate persons. Having brought it, I shall go hence, O lord, with

thy permission."

"'Gautama said, "The good that the gratification of the preceptor is the

final fee.[171] Without doubt, O regenerate one. I have been highly

gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I

have been exceedingly gratified with thee for this. If thou becomest a

young man today of sixteen years, I shall bestow on thee, O regenerate

one, this my own daughter for becoming thy wife. No other woman save this

one is capable of waiting upon thy energy." At these words of Gautama,

Utanka once again became a youth and accepted that famous maiden for his

wife. Receiving the permission of his preceptor, he then addressed his

preceptor's wife, saying,--"What shall I give thee as final fee for my

preceptor? Do thou command me. I desire to accomplish, with wealth or

even my life, what is agreeable and beneficial to thee. Whatever gem,

exceedingly wonderful and of great value, exists in this world, I shall

bring for thee with the aid of my penances. I have no doubt in this."

"'Ahalya said, "I am highly gratified with thee, O learned Brahmana, with

thy unintermitting devotion, O sinless one. This is enough. Blessed be

thou, go whithersoever thou likest."'

"Vaisampayana continued, 'Utanka, however, O monarch, once more, said

these words,--"Do thou command me, O mother. It is meet that I should do

something that is agreeable to thee."

"'Ahalya said, "Blessed be thou, bring for me those celestial ear-rings

that are worn by the wife of Saudasa. That which is due to thy preceptor

will then be well-discharged." Replying unto her "So be it,"--Utanka

departed, O Janamejaya, resolved to bring those ear-rings for doing what

was agreeable to his preceptor's wife. That foremost of Brahmanas,

Utanka, proceeded without any loss of time to Saudasa who had (through

the curse of Vasishtha) become a cannibal, in order to solicit the

ear-rings from him. Gautama meanwhile said unto his wife,--"Utanka is not

to be seen today." Thus addressed, she informed him how he had departed

for fetching the jewelled ear-rings (of Saudasa's queen). At this,

Gautama said,--"Thou hast not acted wisely. Cursed (by Vasishtha), that

king (who has been transformed into a man-eater) will verily slay Utanka."

"'Ahalya said, "Without knowing this, O holy one, I have set Utanka to

this task. He shall not, however, incur any danger through thy grace."

Thus addressed by her, Gautama said,--"Let it be so!" Meanwhile, Utanka

met king Saudasa in a deserted forest.'"

SECTION LVII