This action might not be possible to undo. Are you sure you want to continue?
International Gita Society The lesser known Anu-Gita is a part of the Ashwamedha Parva in the magnum opus Mahabharata and is a refresher and an add on to the teachings of the Bhagavad Gita. CHAPTER I Janamejaya said: What conversation, O twice-born one! took place between the high-souled Kesava and Arjuna, while they dwelt in that palace after slaying their enemies? Vaisampâyana said: The son of Prithâ, after becoming possessed of his kingdom (in an) undisturbed (state), enjoyed himself in the company of Krishna, full of delight in that heavenly palace. And once, O king! they happened to go, surrounded by their people, and rejoicing, to a certain portion of the palace which resembled heaven. Then Arjuna, the son of Pându, having surveyed with delight that lovely palace, in the company of Krishna, spoke these words: ‘O you of mighty arms! O you whose mother is Devakî! When the battle was about to commence, I became aware of your greatness, and that divine form of yours. But that, O Kesava! which through affection (for me) you explained before, has all disappeared, O tiger-like man! from my degenerate mind. Again and again, however, I feel a curiosity about those topics. But (now), O Mâdhava! you will be going at no distant date to Dvârakâ. Vaisampâyana said Thus addressed, that best of speakers, Krishna, possessed of great glory, replied in these words after embracing Arjuna. Vâsudeva said: From me, O son of Prithâ! you heard a mystery, and learnt about the eternal (principle), about piety in (its true) form, and about all the everlasting worlds. It is excessively disagreeable to me, that you should not have grasped it through want of intelligence. And the recollection (of it) now again is not possible (to me). Really, O son of Pându! you are devoid of faith and of a bad intellect. And, O Dhanañjaya! it is not possible for me to repeat in full (what I said before). For that doctrine was perfectly adequate for understanding the seat, of the Brahman. It is not possible for me to state it again in full in that way. For then accompanied by my mystic power, I declared to you the Supreme Brahman. But I shall relate an ancient story upon that subject, so that adhering to this knowledge, you may attain the highest goal. O best of the supporters of piety! listen to all that I say. (Once), O restrainer of foes! there came from the heavenly world and the world of Brahman, a Brâhmana difficult to withstand, and he was (duly) honored by us. (Now) listen, without entertaining any misgivings, O chief of the descendants of Bharata! O son of Prithâ! to what he said on being interrogated by us according to heavenly rules. The Brâhmana said: O Krishna! O destroyer of Madhu! I will explain to you accurately what you, out of compassion for (all) beings, have asked me touching the duties (to be Performed) for final emancipation. It is destructive of delusion, O Lord! Listen to me with attention, as I relate it, O Mâdhava! A certain Brâhmana named Kâsyapa, who had performed (much) penance, and who best
understood piety, approached a certain twice-born (person), who had learnt the Scriptures relating to (all) duties, having heard (of him, as one) who had over and over again gone through all knowledge and experience about coming and going, who was well versed in the true nature of all worlds, who knew about happiness and misery, who knew the truth about birth and death, who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendor, who moved about in every direction, who understood concealed movements, who was going in company of invisible Siddhas and celestial singers, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvelous man, the best of the twice-born, Kâsyapa, pleased the preceptor by his great devotion. That was all appropriate, (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behavior (suitable) towards a preceptor. Then being satisfied and pleased, he spoke to the pupil these words, referring to the highest perfection: Hear (them) from me, O Janârdana! The Siddha said: Mortals, O dear friend! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods. Nowhere is there everlasting happiness; nowhere eternal residence. Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in-consequence of (my) committing sin. Again and again death, and again and again birth. I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers of different sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. I also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites. Then on one occasion, being much afflicted with misery, I abandoned the whole course of worldly life, through indifference (to worldly objects), al, taking refuge with the formless (principle). Having learnt about this path in this world, I exercised myself (in it), and hence, through favor of the self, have I acquired this perfection. I shall not come here again; I am surveying the worlds, and the happy migrations of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next (world), and from there again to the still higher (world) – the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence! Say, what can I do for you? The time is now come for that which you desired in coming to me. I know for what you have come to me. But I shall be going away in a short time, hence have I given this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out; for, O Kâsyapa! you are (a) talented (man).
CHAPTER II Vâsudeva said: Then grasping his feet, Kâsyapa, asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain. Kâsyapa, said: How does the body perish, and how, too, is it produced? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it? And how, being freed from the body, does he attain to the other? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain? The Brâhmana said: Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what (he said). The Siddha said: When those actions, productive of long life and fame, which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life. And his ruin being impending, his understanding goes astray. Not knowing his own constitution, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself. When he attaches himself to numerous very harassing (actions); eats too much, or does not eat at all; when he takes bad food, or meat, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions); or takes juicy food; or sleeps by day; or (takes food) not thoroughly prepared; (such a man) himself aggravates the disorders orders (in the body) when the time comes. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging (oneself). From these causes, the living body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts-the seats of the Soul. Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twiceborn! are seen abandoning (their) bodies; or entering the womb on the exhaustion of (their previous) actions. Again, a man suffers similar torments, having his joints broken and suffering from cold, in consequence of water. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind, goes upwards, abandoning the embodied (self) in consequence of pain. Thus it leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman, is said to be dead. (Then) he ceases to perceive (anything) with those very currents with which the supporter of the body perceives objects of sense. In the same way, it is the eternal soul which
preserves in the body the life-winds which are produced from food. Whatever (part of the body) is employed in the collection of that, know that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out there from, and entering the bosom of a creature obstructs the heart. Then the possessor of consciousness knows nothing. Having his knowledge enveloped by darkness, while the vitals are still enveloped, the soul, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions, his own pure and meritorious, as also his sinful (ones). Brâhmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb. Its three descriptions of seats are here learnt from the Scriptures. This world is the world of actions, where creatures dwell. All embodied (selves), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to, hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action. All (the worlds in) the forms of stars, and this lunar sphere, and also this solar sphere which shines in the world by its own luster, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions. And there, too, in heaven, there are differences of low, high, and middling. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendor. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fetus. And, O twice-born one! hear that attentively from me as I state it. CHAPTER III There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind. And now further, hear how a man, overwhelmed with action, and enveloped in desire and anger, enters a womb. Within the womb of a woman, (he) obtains-as the result of action a body good or else bad, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman. That is the seed of all beings; by that all creatures exist. That soul, entering all the limbs of the fetus, part by part, and dwelling in the seat of the life-wind, supports (them) with the mind. Then the fetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image, such you must know is the entrance of the soul into the fetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the fetus. And as a blazing lamp shines in a house, even so does consciousness light up bodies. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation has not been learnt. As to that, O best (of men)! I will tell you about that
created the whole of the three worlds. released in every way. which protects people to eternity. like (what may be said by) any talented person who has in a former birth perceived the self. He who is not attached to any one. who endures all. the body to be an unholy aggregate. is released who is equable towards both life and death. purity. which is very difficult to cross. and whose self is free from affections. compassion to (all) beings. which I am now about to declare. abandoning each previous (element). adherence to prescribed regulations. And among them dwells that (course of) action which constitutes eternal piety. the grandsire fixed a limit of time. penance. created all creatures and (all) the fixed entities. who contemns no one. and who has no desire. O best (of men)! I will give you accurate instruction concerning it. and who is self-possessed. who had been first created. verily. A man who is a friend of all. may become absorbed in the one receptacle. and who remembers that whatever little there is of happiness is all misery. (having) as regards the moving (creation). For the deliverance from the course of worldly life of the man who acts piously and well. honoring preceptors. He who is not pious and not impious. And as regards that. What I say is all correct and proper. But the devotee who is released is esteemed higher than these. This is what is called the destructible. takes place after a long time. but the other is immortal and indestructible. and which is known in the world as the highest. By this are people held in check from making a slip in the paths of piety. He who has no enemy. who has abandoned piety. From this is produced piety. and also tranquility. the grandfather of all people. a pair separately for each (species). and gain and loss. wealth. indeed. honoring deities and guests. and lust altogether. serving mother and father. indeed. And that is the sole cause by which he comes here (in a) degraded (form). free from vanity and egoism. and (what is) agreeable and odious. self-restraint. released from everything. And he. And Prajâpati. is released. Learn from me exhaustively. There is in the world a doubt as to what originally was the source from which he became invested with a body. for among them it constantly abides. Such is the ancient (tradition) heard (by us). not acting dishonestly even in thought towards (any) being in this world. moving and fixed. He who properly perceives pleasure and pain to be inconstant. he will cross beyond (all) bonds. refraining from the appropriation of the wealth of others. who is free from the pairs of opposites.action by which. the material cause of all embodied (selves). who has subdued his senses. CHAPTER IV He who becoming placid. by which all this is pervaded. From that he created the Pradhâna. having made a body for himself. and (a rule) about migrations among (various) creatures. who has no child. becomes happy. who casts off (the merit or sin) previously accumulated. one going the round of various births. points out (what) piety (is). who is self-controlled. he will cross beyond the fearful ocean of worldly life. this is said to be the conduct of the good. and causing good to be done. He who acquires that. who is devoted to tranquility. whose self is tranquillized by the exhaustion of the primary elements of the . Then seeking after the supreme seat. and likewise pleasure and pain. he is. he is. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). he becomes indifferent to everything. restraint of the senses. Gifts. (though) attacked by birth and death and disease. sees one (principle of) consciousness in all beings possessed of consciousness. and ruin to be connected with action. Thus one should look (for it) among the good. and from whom fear and wrath have departed. He who understands the Pradhâna. and absence of cruelty. pure. and about the return. Brahman. is released. He who moves among all beings as if they were like himself. and thinking of naught. The practice to which the good adhere. constant restraint of the organs. never comes to an evil end. pity. And that I shall now proceed to state. as he should act. life as a Brahmachârin. who has no kinsmen. too. O Brâhmana! the excellent knowledge concerning the eternal imperishable seat.
he perceives the perfect one. If such a good man is able to concentrate the self on the self. Having his understanding always (fixed) upon indifference to worldly objects. devoid of form. and of a tranquil mind. The body is called the Muñga. tranquil. He obtains various bodies as he pleases. and having no cause. he should steady his mind within and not out of the city in which he dwells. which consist in pain and grief. he remains steady to the self. is released. then he. searching for his own faults. and having his senses subjugated. the soft fibers stand for the self. he is not afflicted by anything. who has practiced penance. unmoving. and who is self-restrained. and who moves among the collection of organs with penance. saying. Restraining the . void of color. This is the excellent illustration propounded by those who understand concentration of mind. He who is free from all impressions. he grieves not and exults not. and freed from old age and grief. than which there is nothing higher. And as one may show the soft fibers. ‘This is he. Properly concentrating his self. When. he should place his mind both in its external and internal (operations) in that habitation in which he dwells. after extracting them from the Muñga. should act on (the precepts of) the science of concentration of mind. indestructible. there is no death for him. and casting aside old age and death. and who has no desire. recognizes him (afterwards). and old age. He whose self is concentrated. Weapons do not pierce him. devoid of qualities. Then freed from all impressions. But one who is practicing concentration should never become despondent. One who does no action.. and abandoning the transient body. The man who has acquired concentration of mind. like an Aswattha tree. Learn from me the paths by which one directing the self within the self perceives the eternal (principle). nothing can be seen anywhere in the world happier than he. he procures the release of his self from bonds in no long time. always full of birth. since he is the lord of the triple world. Now listen how one habituated to exclusive meditation attains concentration. Being self-restrained and self-possessed. he is released. who is constantly practicing concentration of mind. being habituated to exclusive meditation. Then the talented Brâhmana. I will impart instruction regarding it accurately. free from the pairs of opposites. is released. he has no fear. is not shaken by the fearful effects of attachment and affection. After this I shall explain the science of concentration of mind. void of touch. creates for himself even the divinity of the gods. meditating in that habitation. When one who has properly achieved concentration perceives the self in the self. who is free from attachment. his mind should not in anyway wander outside. then there is no ruler over him. he who has achieved proper concentration of mind sees the self in the self. Restraining the senses. he gradually obtains tranquility. seeing the self in the self by means of the mind. void of belongings. Leaving this human frame. He who sees the enjoyer of the qualities. he attains to the inexhaustible Brahman. Abandoning by the understanding all fancies bodily and mental. and always concentrating his mind. Seeing the self void of smell. he attains to the eternal Supreme Brahman. void of taste. without belongings. he is indeed released. perceives the self in the self. As a person having seen one in a dream. looks on this universe as transient. (and which teaches) how devotees concentrating (their minds) perceive the perfect self. and having first performed rigorous penance.body. like fire devoid of fuel.’ so does one who has achieved proper concentration of mind perceive the self. devoid of the qualities of the five elements. and who is free from the pairs of opposites. he assumes bodies at pleasure. so does a devotee see the self extracted from the body. constant. void of sound. he sleeps at ease. When (all) beings are destroyed. Thinking of a quarter seen before. when (all) beings are afflicted. then he forthwith ceases to feel any attachment to Indra himself. he should practice concentration of mind for final emancipation. death. When an embodied (self) properly perceives the self concentrated. and unknowable. one should fix the mind on the self. Remaining within (that) city.
he attains final emancipation in me. O sinless one! there is no other man than you worthy to hear it. who are constantly intent on their own duties. And then depending upon it thus. and Sûdras likewise. and abandoning his body. Have you listened to this. – with. – that Brâhmana of rigid vows. too. and also the means for its acquisition. attain the supreme goal. O chief of the descendants of Bharata! is a great mystery (even) among the gods. distinctly? How. or who has not acquired knowledge with his inmost soul purified. proceeded further to interrogate (me) about the piety (required) for final emancipation. O son of Prithâ! or well-read Kshatriyas. and faces on all sides. O son of Prithâ! For. he attains in a short time to that Brahman. he perceives the self. nor by any of the senses. and also the heart. where one. O son of Prithâ! with a mind (fixed) on (this) one point only? For on that occasion. This whole mystery I have declared to you. do the flesh. too. that best of Brâhmanas disappeared then and there. I will go away. too. And it has never yet been heard by any man in this world. too. And the gods are not pleased with a cessation of the mortal form. women. ‘How does this food eaten from time to time become digested in the stomach? How does it turn to juice. and marrow. even those who are of sinful birth. he has eyes. a mental smile. and bones – which all (form) the bodies for embodied (selves) – develop in a woman as that (self) develops? How. Only by the mind (used) as a lamp is the great self perceived. Adopting this doctrine.’ Thus questioned by that Brâhmana. O son of Prithâ! that this is not easily understood by a man who is confused. heads. O best of Brâhmanas! I will now take my leave. final emancipation. does he breathe inwards or outwards? And what place does the self occupy. and likewise the seat of the heart. sitting in the chariot you heard this same (instruction). – holding it to be the immaculate Brahman. and of the excretions. and whose highest goal is the world of the Brahman? This has been stated with reasons. tongue. as it were. He is not to be grasped by the eye. he stands pervading everything in the world. neck. O Brâhmana! according to your pleasure. Vâsudeva said: Having spoken to me. He should meditate on his teeth. As one placing any property in his store-room should fix his mind on the property. What then (need be said of) Brâhmanas. and (keeping) the passages confined. He has hands and feet on all sides. O son of Prithâ! that is the highest goal. palate.group of the senses. forsaking the body. Being thus always assiduous and pleased in the self. which is difficult to explain. For as to that eternal Brahman. O Mâdhava! I replied. and muscles. after perceiving which he understands the Pradhâna. does the strength develop? (And how is it also) about the removal of non-nutritive (substances). It is my belief. That talented pupil. O son of Prithâ! these good words relating to the piety (required) for final emancipation. What I have spoken. and determination regarding . Nor is it easily to be understood by (one whose) internal self (is) confused. and do you (too) go away. possessed of great penance. and throat likewise. O son of Kuntî! is filled by those who perform actions. one should there look for the self and avoid heedlessness. dwelling in the self? And how does the soul moving about carry the body? And of what color and of what description (is it when) he leaves it? O sinless venerable sir! be pleased to state this accurately to me. ‘O you of mighty arms! O restrainer of (your) foes! according to what (I had) heard. O Krishna! that pupil. O destroyer of Madhu! having been thug instructed by me. – went away as he pleased. he should meditate on the perfect one within his body with a mind fixed on one point. The world of the gods. and how also to blood? And how. in a forest free from noises and unpeopled. he has cars on all sides. Vaisyas. and the fruit of its full accomplishment. so placing one’s mind in one’s body. The soul sees the self come out from the body.’ Thus addressed by me. reaches immortality and is ever happy.
too. which occurred. there is nothing further than this. What goal. you who live renouncing (all) action. That which is to be smelt. that which is to be touched. that which cats. O beautiful one! The learned sacrificers throwing (in) due (form) the seven offerings into the seven fires in seven ways. It cannot be conquered by the eyes. in which the materials are visible. shall I go to. and energetic. that which touches. full of faith. action. And therefore those who study the Brahman engage in penance of which I am the goal. O chief of the descendants of Bharata! they relate this ancient story. that which is to be seen. From birth to the destruction of the body. are destroyed by demons. (the seat) for which Brahman and others concentrating (their minds) worship that indestructible (principle). and Udâna also proceed. these are the seven tongues of the blaze of Vaisvânara. spoke to him (thus): ‘What world. blazes the Vaisvâna fire sevenfold. who had gone through all knowledge and experience. and the ear as the fifth. casts aside as unsubstantial the (whole) substance of this world. shall I reach. seeing the Brâhmana her husband. and the skin. While the paths (of action). and that which is to be understood. but is to be apprehended by the mind. good or bad. and for which learned men have their senses restrained. This is all that is to be said. and that which hears as the fifth. indeed. that man of a tranquil self. Concentration of mind comes to him. devoid of taste and touch. and the eye. A Brâhmana’s wife. and the tongue. and is entirely beyond the senses of hearing. (in the form of) a dialogue. O son of Pându! who. produce them in their wombs. Apâna. And freedom from action is not to be attained in this world even for an instant. I have perceived by means of the self the seat abiding in the self – (the seat) where dwells the Brahman free from the pairs of opposites. does exist among (all) beings. It is not to be touched by the sense of touch. that which is to be drunk. the Prâna and the Apâna moved. possessed of talents. those are the seven (kinds of) fuel for me. and also that which is to be thought of. Vyâna. mind or speech. and their selves tranquil. the mind and the understanding. upholding (all) beings (as) the mover of the intellectual principle. or heard. When that is asleep. and likewise that which is to be heard. that which is to be drunk. Between the Samâna and the Vyâna. depending on you as (my) husband. CHAPTER V On this. having got you for my husband?’ Thus addressed. The mortal. devoid of color and sound. From this the Prâna. and between the Prâna and the Apâna dwells the Udâna pervading (all). and on which it rests. We have heard that wives attain to the worlds acquired by (their) husbands. in the midst of all these (life-winds) which move about in the body and swallow up one another. that which is to be seen. and imperishable. and into it they enter. and the moon together with the fire. or seen. Samâna. That which smells. spoke to her with a slight smile: ‘O beautiful one! O sinless one! I am not offended at these words of yours. It is devoid of smell.misery. It is not to be smelt by the nose. In the interior. he forthwith attains the highest goal by these means. by act. and not to be tasted by the tongue. and who are harsh and undiscerning. these are the seven great officiating priests. that which sees. O son of Prithâ! who practices concentration of mind constantly throughout six months. That is called the Udâna. that which is to be touched. seated in seclusion. Those who are devoid of knowledge only lodge delusion in themselves by means of action. and (observe) good vows. The nose. verily. O chief of the descendants of Bharata! there can be no other happiness beyond this. Whatever action there is. and that which understands. (namely). that which is to be smelt. the Samâna and Vyâna also are absorbed. that which thinks. And mark this always. (It is that) from which (this whole) expanse (of the universe) proceeds. O son of Prithâ! between a husband and wife. that only do the men of action engage in as action. that can be caught (by the touch). Therefore the Prâna and the Apâna do not forsake a sleeping person. and likewise that which is to . as the life-winds are controlled (by it).
that (lord of speech) looks up to the mind. The immovable. And the mind. was the universe duly divided. which is the generator of all entities. Prajâpati. that (in) my (view). and excrement. the genital organ. words. these. and the discharge of semen. (Thus) we have heard. All the qualities which stand as offerings are absorbed into the mouth of the fire. The goddess speech. destroy our doubts. dwelt always between the Prâna and Apâna. air. The ear. verily. wind. though . are ten sacrificial priests. I will relate to you a dialogue between themselves. Then the lord of speech was produced. and the anus. and having dwelt within that dwelling are born in their respective wombs. smell.’ But speech thereupon said to him. and how did the mind come into existence afterwards. and into this the offering is thrown. these. First. the two feet. The mind is the ladle. and taste. that indeed is the movable mind. sun. verily. and Vishnu also. from that is produced determination. is with me. Earth. To that you are superior. This (is what) they know as the sevenfold production. does not comprehend? What verily obstructs it? The Brâhmana said: The Apâna becoming lord changes it into the state of the Apâna in consequence. they were perfectly filled with light. are named wombs. ‘Say which of us is superior. In this very way was it comprehended by the ancients. O beautiful one! Objects of sense. and the wealth is the pure. indeed. verity. ‘Mind (is superior). and also that which is to be understood. ‘I. action. from that is produced color. yield (you) your desires. Whatever mantra. and the mind runs after them. the nose. too. O lord!’ Thereupon the lord positively said to speech. The Brâhmana’s wife said: How did speech come into existence first. or tone goes to your dominion. O beautiful one! are the ten fires. and hence the mind is in need (of it). these seven. and the knower is the upholder of the body. space. highest knowledge. these are the ten oblations. from that doubt is produced. Becoming perfected by the perfect sacrifice. or letter. Indra. they remain absorbed during (the time of) deluge. the movable is in your dominion. seeing that words are uttered (after they have been) thought over by the mind? By means of what experience does intelligence come to the mind. from that another is produced. The quarters. O beautiful one! as you came personally to speak to me (in the way you did). verily. from that touch is produced. moon. which is the instrument of knowledge. O beautiful one! Sound. verily. touch. and (though) developed. the tongue. O Sarasvatî! you shall never speak after (hard) exhalations. that which is to be thought of.’ CHAPTER VI The Brâhmana said: On this. water. But. are the fuel. there are two minds. immovable and also movable. verily. urine. O noble one! going with the Apâna wind. And in that very (principle). But inasmuch.’ The Brâhmana said: Know. and the mind which is the Âhavanîya. the offerings are ten. speech. and they are offered up into the ten fires. are words produced. the two hands.be heard. But since you ask me a question regarding speech and mind. Both speech and mind went to the self of all beings and spoke (to him thus). and Mitra. they relate this ancient story. The ten organs are the makers of the offering. requires everything knowable (as its offering). therefore. The mind is within the body the upholder of the frame. That is called the movement of the mind. Learn now of what description is the institution of the ten sacrificial priests. from that is produced sound. earth and fire. from that is produced taste. That upholder of the body is the Gârhapatya fire. mind and understanding. and light as the fifth. color. motion. From that is produced smell.
(which shows) of what description is the institution of the seven sacrificial priests. the ear likewise. Dwelling in a minute space. Observe the difference of (its) two subtle. and the understanding also. the mind likewise. the mind. too. dwelling (as they do) in a minute space? What are their natures. Of those two. flowing (forms). – a dialogue. the ear. and the ear as the fifth. with divine power. O venerable sir? Tell me this. Knowledge of the qualities is knowledge. ‘Be pleased. O beautiful one! learn about these sacrificial priests. The nose. Hence the mind is distinguished by reason of its being immovable. and the eye. and the skin. do not apprehend smells. do not apprehend tastes. and the understanding also. CHAPTER VII The Brâhmana said: On this. O lord! The Brâhmana said: Not knowing the qualities (of anything) is ignorance (of it). and the eye. the mind. the tongue. So speech formerly spoke. do not apprehend final determination. the eye. the ear. The Brâhmana’s wife said: How (is it) these do not perceive each other. the ear. and the mind also. And therefore speech never speaks after (hard) exhalation. do not apprehend (objects of) touch. when. the ear likewise. The mind said: . the skin. and the understanding also. and speaking of the Brahman it always produces the eternal (emancipation). they relate this ancient story. the mind. and with the Vyâna envelopes all the quarters.impelled. The nose. On this. O you of a bright smile! is divine. they do not perceive each other. (in consequence of) being without the Prâna. O beautiful one! between the senses and the mind. The tongue. O venerable sir!’ Then the Prâna appeared again nourishing speech. The nose. The nose. This cow-like speech. the tongue. these are the seven sacrificial priests separately stationed. the nose apprehends them. the understanding. and the eye. the mind. the tongue. And these never know the qualities of each other. and the understanding also. The nose. the skin. and the understanding also. do not apprehend doubt. (which are) seven according to (their several) natures. then (finally) dwells in the Samâna. the skin. yields milk. the skin. and then becoming assimilated with the Udâna leaves the body. the eye apprehends them. and the goddess distinguished by reason of her being movable. the tongue. the eye. like a cow. she ran up to Prajâpati. the noiseless is superior to the noisy (speech). verily. do not apprehend colors. The nose. This excellent (speech). saying. words could not be uttered? The Brâhmana said: The (speech) which is produced in the body by means of the Prâna. The Brâhmana’s wife said: What did the goddess of speech say on that occasion in days of old. and the eye. the ear apprehends them. the mind apprehends it. It is always noisy or noiseless. the skin. the skin. The nose. and the tongue. the skin apprehends them. the understanding apprehends it. too. though (she was) impelled with a desire to speak. and next the eye. mind and understanding. do not apprehend sounds. the ear likewise. O beautiful one! they relate this ancient story. the tongue. the tongue apprehends them. and which then goes into the Apâna. Do you.
’ Brahman said: . and indulged in dreams. when troubled by desire to enjoy. in sleep and likewise wakefulness. and also the Samâna and the Vyâna. the tongue does not perceive taste. like fuel half dried and half moist. The senses said: This would be true as you believe. are the five sacrificial priests. They formerly went to the grandsire. and objects are standing. you ought not to enjoy what has been tasted (by others). you enjoy objects according to their natures by the mere operation of the mind. take in tastes by the eye. Without me. And the wind prepared in the Udâna is produced as Samâna. rules are for the weak.The nose smells not without me. the eye does not take in color. without us. Granted. life is seen to be supported. or if when we are absorbed. then take in colors by the nose. who was born first. the senses never shine. and take in sounds by the skin. Without me. always meets death. the ear does not in any way hear sound. enjoyed the enjoyments (derived from) our objects. even with the senses exerting themselves. (which is) like entering a house without a door. like an empty dwelling. so you treat as yours objects shown by us. and said to him. And even after having carried on numerous mental operations. One entering upon enjoyments. then what you believe is true. that the Prâna and the Apâna. I am the eternal chief among all elements. and not connected with objects of sense. that we have connections with our (respective) qualities. resulting from mental operations (alone). The Brâhmana said: The wind prepared by the Prâna afterwards becomes the Apâna. still. (there is) pleasure and support of life. fail to apprehend qualities or objects. and if you enjoy enjoyments. The learned know this to be a great principle. when our objects perform their functions. too. without us. Besides. The Brâhmana’s wife said: My former belief was that the sacrificial priests were seven by (their) nature. on the exhaustion of the life-winds. when creatures of little intelligence are distracted in mind. The wind prepared by the Vyâna works as the Udâna. performs the directions of the Vedic texts. as a fire which is kindled (is extinguished) on the exhaustion of fuel. Without me. ‘Tell us which is greatest among us. and so long no happiness can accrue to you. does run to objects of sense only. they relate an ancient story. The wind prepared in the Apâna then works as the Vyâna. As a pupil goes to a preceptor for Vedic learning. all beings. and granted that we have no perception of each other’s qualities. you have no perception. or like fires the flames of which are extinct. and having acquired Vedic learning from him. and the Udâna. the skin does not become aware of any (object of) touch. take in (objects of) touch by the tongue. CHAPTER VIII The Brâhmana said: On this. if you. O beautiful one! (showing) of what description is the institution of the five sacrificial priests. If again you think your power over our objects is constant. and also (objects of) touch by the understanding. If when we are extinct. State how the great principle is that there are verily five sacrificial priests. For those who are powerful have no rules (to govern them). You should accept enjoyments unenjoyed before. take in smells by the ear. a creature. He shall be the greatest among us. both past and future.
all the life-winds in the body of living creatures become extinct. Then the Samâna and Udâna also. said to them who were assembled together: You are all greatest.’ The Brâhmana said: Then Brahman. I am the greatest. all the life-winds in the body of living creatures become extinct. ‘I am the greatest among (you) all. and not greatest. and again moved about. You are not the greatest among us. and the Samâna. See I am extinct! The Brâhmana said: Then the Prâna became extinct. they again move about. See I am extinct! The Brâhmana said: Then the Vyâna and the Udâna addressed him who was speaking (thus): ‘You are not the greatest. O Apâna! because the Prâna is subject to you. ‘You do not pervade all this here as we do. The Prâna said: When I am extinct. You are all possessed of one another’s qualities. And on my moving about. Being friendly with one another. they again move about. I am the greatest. and on my moving about. and pleasing one another. See I am extinct!’ The Brâhmana said: Then the Vyâna became extinct. When I am extinct. O Vyâna! because the Samâna is subject to you. And the Prâna and Apâna. Hear the reason why. and the Udâna said to him: ‘I am the greatest among (you) all. And the Prâna and Apâna. I am the greatest. and the Udâna. they again move about. who being extinct. Hear the reason why. The Vyâna only is subject to you. all the life-winds in the body of living creatures become extinct. and on whose moving about. and the Apâna said to him. O beautiful one! spoke these words. Welfare be to you! Support one another.He. I am the greatest. There is one unmoving (life-wind). and the Samâna. There are others moving about. My own self is one only. spoke to him: ‘O Udâna! you are not the greatest. ‘You are not the greatest among us. spoke to him. and the Vyâna also. they again move about.’ Then the Apâna moved about. all the life-winds in the body of living creatures become extinct. I am the greatest. and on my moving about. Hear the reason why. (which are) five. the lord of (all) creatures. All are greatest in their own spheres. because the Apâna is subject to you. and the Vyâna spoke to him: ‘I am the greatest among (you) all. and the Samâna spoke again. (but) accumulated in numerous (forms). O Prâna. When I am extinct. and again moved about. go away happily. (Now) go where (you) like. and again moved about. See I am extinct!’ Then the Samâna moved about. owing to (their) specific qualities. verily. and all support one another. When I am extinct. and on my moving about.’ The Prâna again moved about. See I am extinct!’ Then the Udâna became extinct. all the life-winds in the body of living creatures become extinct. is the greatest. and on my moving about. The Apâna said: When I am extinct.’ CHAPTER IX The Brâhmana said: . they again move about.’ The Vyâna moved about again. all the life-winds in the body of living creatures become extinct. they again move about.
The nose. The pair Prâna and Apâna go upwards and downwards. what comes into existence first. and the tongue. which is of excellent glory. O you of a (pure) heart! are the four Hotris by whom this universe is enveloped.On this. the Samâna comes into operation again. or downwards. The semen and the blood are produced by the Samâna and the Vyâna in common. The smoke of that (fire). that the fire verily is all the deities. which (move) upwards. being accompanied by intelligence. Those who understand the sacrifice understand the Samâna and the Vyâna as the principal (offering). the agent. the Apâna then comes into operation. they relate an ancient story (showing) of what nature is the institution of the Kâturhotra. First. and (it) is also produced from color. or Samâna. That is the excellent seat of the Udâna as understood by Brâhmanas. and knowledge (of it) arises among Brâhmanas. That is the excellent seat of the Udâna as understood by Brâhmanas. (it) is also produced from taste. From desire the semen is produced. The Prâna and Apâna are portions of the offering of clarified butter. between them is the fire. As to that which is distinct from these pairs. in which the offering is thrown. too. The instrument. and (it) is also produced from smell. and (the quality of) goodness is that in connection with it. and the . these. which (move) upwards. and (it) is also produced from a sound. that which is other than this first comes to him. and between them is the fire. and emancipation. and the eye. the Prâna comes first into operation. or Vyâna. their function is performed: then. This is the effect of the Udâna. The two – good and evil – are a pair. they relate this ancient story. a dialogue between Nârada and the sage Devamata. the action. indeed. the Samâna and Vyâna. between them is the fire. or else Udâna? Nârada said: By whichever the creature is produced. It is the teaching of the Veda. too. and the Samâna and Vyâna are called the pair (moving) transversely. Then the Vâmadevya for tranquility. or transversely. or Apâna. That is the excellent seat of the Udâna as understood by Brâhmanas. (the quality of) passion. and from the semen is produced menstrual excretion. This is the excellent seat of the Udâna as understood by Brâhmanas. Nârada said: Pleasure is produced from a mental operation. CHAPTER X On this. and tranquility is the eternal Brahman. From the combination of the semen and the blood. Hear me. (appears) in the shape of (the quality of) darkness. between them is the fire. That which exists and that which does not exist are a pair. O good woman! state this wonderful mystery. Day and night are a pair. or downwards. And the pairs of the life-winds should be understood. The due performance of it in its entirety is now taught. his Prâna. secondly. hear me speak about that. or transversely. (its) ashes. and (it) is also produced from touch. Hear also the assignment of causes exhaustively. the pleasure is produced from union. Devamata said: By which (of the life-winds) is a creature produced? And which (of them) first comes to him? Explain to me also the pairs of the life-winds. Devamata said: When a creature is about to be born. and the semen being developed by the Prâna. That is the excellent seat of the Udâna as understood by Brâhmanas.
the Sastra. by Prajâpati. and destroying that food he is destroyed in return. are sung. and the demons. On that Sâman hymns. and taste. is ruined. Taught by that instructor. being possessed of qualities. the performance of which yields the fire of knowledge. Rik verses are recited by the men who understand Nârâyana – the god Nârâyana to whom they formerly offered animal (offerings). And cooking food for himself. is the counselor in all action. too. and sages. the qualities which are in the position of the deities. Taught by him kinsmen are possessed of kinsmen. The learned man. The natural inclination of the demons towards ostentatiousness had been formed. I speak concerning him who abides in the heart. whatever is touched by the sense of touch. He destroys the food. whatever is spoken by speech. ‘Om. said (to him): ‘Tell us the highest good. and which is very beneficial on account of the abandonment of everything. and drinking of intoxicating drinks also destroys him. mind and understanding.’ To them who were inquiring about the highest good. and sages. he who speaks. there is no second (different) from him. and he who understands. The gods. (and) the seven Rishis. There is one instructor. Whatever is thought by the mind. There is one enemy. the (feeling of this or that being) mine adheres. whatever is seen by the eye. the self the Adhvaryu priest. And not even a trifling obstacle arises to him from that food. and he who hears as the fifth. there is no second (different) from him. and the Dakshinâ. CHAPTER XI There is one director. On. And I am here devoid of qualities. being (himself) a ruler. I speak concerning him who abides in the heart. and whatever is smelt by the nose. absorbing all these offerings from all sides. truth. whatever is heard by the ear. and the snakes. Taught by that instructor. together with those (senses) which with the mind are six. When they were running for instruction regarding the self. he who sees. the director. The gods had been engaged in gifts. the venerable one said. they relate an ancient story. enjoy their own qualities. they ran away in (various) directions. I speak concerning him who abides in the heart. My sacrifice of concentration of mind is in progress. there is no second director. agreeable and disagreeable. all snakes whatever are ever hated in the world. Living under that instructor. Smell. there is no second (different) from him. like water on a declivity. (the self) whose hymn of praise is the offering. Sakra acquired immortality in all worlds. there is no second (different) from him. shines dwelling within the body. and color. he. these seven should be understood to be the causes of (the knowledge of) qualities. each in its own place. the Brahman.’ Hearing that. all snakes whatever are ever hated in the world.skin. the object of the mental operation and the object of the understanding. and the great sages . he who eats. O son of Prithâ! shine in heaven. Thus these seven are the causes of emancipation. These. destroying this food again produces it. these seven should be understood to be the causes of the agents. is the upward life-wind. The eating of that which should not be eaten. There is one kinsman. O modest one! understand that god Nârâyana. and touch as the fifth. the inclination of the snakes to biting had been already formed. (about the) instruction of the snakes. There is one hearer. sound. the Stotra in which. (according to the proper mode of) living with an instructor. On this. the downward lifewind. this. final emancipation. And among the learned who understand (everything). the Brahman priest in which. I move as I am ordered. in a single syllable. the Sastra of the Prasâstri. and the gods. He who smells. approaching Prajâpati. too. Impelled by that same (being). I speak concerning him who abides in the heart. To him who is not learned. of which an illustration is stated. through the (feeling of this or that being) mine. This being. who is the self of everything. dwells in the heart and directs (all creatures). he who thinks. these seven are causes of action. and the ear as the fifth. my fire of (high) qualifications. always enjoy the offering according to prescribed rules. the Hotri priest. eating various (kinds of) food. I speak concerning him who abides in the heart.
and of beautiful colors. This is the description of the forest. But he who. which depends on knowledge. the snakes. Its end cannot be perceived upwards or downwards or horizontally. the Brahman the fire. That forest is filled with trees producing flowers and fruits of four colors. . CHAPTER XII The Brâhmana said: I have crossed beyond that very impassable place. the learner. the great sages receive hospitality. that. That forest is filled with trees producing splendid flowers and fruits of five colors. Acting sinfully in the world. which has contentment for its water. One hears what is said (to one) and apprehends it duly. There is nothing more subtle than that. and nobody is afraid of them. There is nothing more afflicting than that. Such is this subtle life as a Brahmachârin understood by the wise. And by his counsel does action afterwards take place. with faces (turned) downwards. and is to be crossed by one singly. and do not exult. and mixed. in which desire and anger are the obstructors. the gods. in which avarice is the beasts of prey and reptiles. And there is fuel here. There is nothing smaller than that. Understanding it they practiced it. when there is no distinction from it. and at what distance is that forest? The Brâhmana said: There is nothing else more delightful than that. and the guests eat the fruits. The seven (forms of) emancipation from them are the seven (forms of) initiation. There. the way to which consists in worldly objects. (but even) to one who inquires and extols highly. becomes a Brahmachârin. That forest is filled with trees producing flowers and fruits of two colors. There is one fire here. seven fruits. Entering it. the Brahman water. and having been instructed with one word. who. That forest is filled with trees producing flowers and fruits of three colors. The qualities are the fruits. seven hermitages. In that forest are seven large trees. And he becomes a man of conduct according to his own desire. The instructor. and which possesses shade (in the form of) tranquility. That forest is filled with trees producing flowers and fruits of one color. the twice-born do not grieve. connected with the Brahman. He is rapt in the Brahman. and the hills and mountains. being instructed by the Kshetrajña. he moving about in the world identifying himself with the Brahman. owing to his desires. Acting virtuously in the world he becomes (a man of) virtuous conduct. and having a good mind. and which has the Kshetrajña within for the sun. in which intelligence is the tree. in which fancies are the gadflies and mosquitoes. and emancipation the fruit. and causes of generation. the sages. and what the rivers.in restraint of the senses. in which delusion is the blinding darkness. and the demons. and seven (forms of) initiation. have no fear afterwards. when there is a distinction from it. and seven guests. another forest shines forth. And I have entered the great forest. there is nothing larger than that. Having had one teacher. And when they have been worshipped and have disappeared. the Brahman his origin. the Brahman the instructor. is given up to the pleasures of the senses. there is no other happiness equal to. and the enemy. in various places. merely adheres to the Brahman. he becomes (a man of) sinful conduct. casting aside vows and actions. all engaged in different (pursuits). are always within the heart. in which grief and joy are cold and heat. and fragrant. the hearer. There always dwell seven females there. O very intelligent person! what are the trees (there). The Brâhmana’s wife said: Where is that forest. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colors. there is no other instructor. The good who attain to that. (namely) the five senses. They are not afraid of anybody. To him the Brahman itself is the fuel. full of brilliance. seven (forms of) concentration.
(his) ear the quarters. And aspiring to that forest. And there is the confluence of the rivers in the secluded place for the sacrifice. I see no color. since the Vedic text is such. You ought to inquire of those who can give their consent thus. Those whose wishes are reduced. and greatness. (This) creature will obtain welfare.They absorb all the higher delights of people. and again emerge from the same. whatever in him is produced from water. CHAPTER XIII The Brâhmana said: I do not smell smells. together with their chiefs. After hearing their consent. Those people who understand the forest of knowledge. they relate an ancient story. not hating any evil. what benefit (is it) to you? Let the brother. (the matter) will be fit for consideration. abide. they are born so as not to lose courage. whose sins are burnt up by penance. indeed. . that refraining from slaughter (of living creatures) is (the duty) among all duties. They are inconstant things appertaining to this constant (principle) which looks on various natures. And understanding it. The life-winds. as there is no (taint) of a drop of water on lotuses. merging the self in the self. and I think only his unmoving body remains. being directed by the Kshetrajña. there is no taint on my natures. or old age. If I spoke further. the net of enjoyments does not attach itself to it. For that part of him which is of the earth will go to the earth. nor yet do I hear various sounds. is this holy forest. I perceive no tastes. and his life-winds likewise the sky. (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. the richest. Not desiring any object of desire. I see the individual self in the body. victory. devote themselves to Brahman. take him (to them) and consult (them). as inconstancy (absorbs) everything. and power – these seven rays follow after this same sun. whence those who are contented in their own selves repair to the divine grandsire himself. too. On this. O glorious one! Seeing an animal being sprinkled at a sacrificial ceremony. Glory. Dwelling in that (self). and as the constant entity underlying them. nature hates all (objects) which are hateful. whose wishes are (fixed) on good vows. censuring (the act) as destruction of life. after attaining to the bodies of living creatures. Although actions are performed. nor even do I entertain any fancies. this goat will not be destroyed. father. too. Nature desires objects which are liked. and rivers and streams flowing with water produced from the Brahman. or death. perfection. (Our) proposition is no slaughter (of living creatures). To those who wish to derive enjoyment from the slaughter (of a living creature). and I do not touch. as the net of the sun’s rays does not attach itself to the sky. brilliance. The Ascetic said: If you perceive (that) good (will) result upon his life being severed (from him). I am in no wise attached (to anything) through desire or anger. they act (accordingly). Such. mother. Understand that. of this goat have gone to their sources. as understood by Brâhmanas. We substantiate (this) from what is actually visible. The teaching of the elders is. There is no offence on my part. that will enter water. adhering (as I do) to the scriptures. In that same (principle) the seven perfect sages. it would be possible to find fault with your proceedings in many ways. enlightenment. Always refraining from the slaughter of all beings is what we approve. especially as he is dependent. Desire and hatred are born from nature as the upward and downward life-winds. that which is called an animal becomes the fuel. We maintain that that action should be performed which involves no slaughter. Apart from them. an ascetic who was sitting (there) spoke to the Adhvaryu. Hills and mountains also are there collected together. His eye (will enter) the sun. the unconscious body being comparable to fuel. we do not rely on what is not visible. then the sacrifice is for the goat. The Adhvaryu answered him (saying). praise tranquility. and friend (of the goat) give you their consent.
and with joined hands. Once on a time. and showering hundreds of arrows on the sea. and understanding it. in the belief (that you are) the Lord. There is no movement without slaughter (of living creatures). O twice-born one? The Ascetic said The indestructible and the destructible. Give them security. too. O you of a pure heart! between Kârtavîrya and the ocean. said. who with his bow conquered the (whole) earth up to the ocean. name him to me. who might stand against me in the field. You are (engaged) in the slaughter (of living creatures). And to one who is free from these manifestations. you drink watery juices. And all these entities. ‘O brave man! do not throw arrows (on me). The ocean said: If. who take shelter with me. O Lord!’ Arjuna said: If there is anywhere any wielder of the bow equal to me in battle. the ascetic thereafter remained silent. my mind is enlightened. who is free from the pairs of opposites. you believe. The life-winds. O tiger-like king! by the great arrows thrown by you.The Adhvaryu said: You enjoy the earth’s quality of fragrance. you touch the qualities of the air. he was walking about near the sea. . You have not (then) abstained from taking life. what shall I do for you? The creatures. who has subdued his self. have life. Of these the indestructible is the existent. who is alike to all beings. performing (as I have done) the rites performed by others. who is free from (the thought that this or that is) mine. saluting him. together with (the quality of) passion. they relate an old story. The Brâhmana said: With this explanation. the mind. and who is released on all hands. a descendant of Kritavîrya. Say. there is no fear anywhere. are being destroyed. you hear the sound produced in space. (these make up) the manifestations as individual entities. they act (accordingly). Thus Brâhmanas understand the very subtle emancipation to be of this nature. O twice-born one! there is no fault (attaching) to me. such is the double manifestation of the self. and the Adhvaryu also proceeded with the great sacrifice. as we have heard. CHAPTER XIV The Brâhmana said: On this. you think by the mind (on the objects of) mental operations. freed from delusion. (There lived once) a king named Arjuna. O venerable sir! I approach you. and (the quality of) goodness. his son is (the) proper (person) to show you due hospitality. O king! you have heard of the great sage Jamadagni. The Adhvaryu said: O best of talented men! one should in this (world) dwell in company of good men only. being directed by the Kshetrajña. the tongue. Or what do you think. (in the shape of) a dialogue. proud of his strength. the manifestation as an individual (entity) is called the destructible. who is devoid of expectations. and I say (to you). The ocean. For having heard your opinion. you see the colors of shining bodies. possessed of a thousand arms.
likewise said to the high-souled (Râma). O lotus-eyed one! And then Râma. he then spoke these words after consideration: – Alarka said: . it wishes. They will. who were produced by the Brâhmanas. blazed forth. were also destroyed by the son of Jamadagni. It is not proper for you. often troubled by fear of the son of Jamadagni. hearing that (story). Look out for other arrows by which you may destroy me. named Alarka. said to those sages. dear friend. the Kshatriyas. who was veracious. O best of the twice-born! you should act accordingly. Paundras. became Vrishalas. As by its unsteadiness. they relate an ancient story.Then the king. I shall direct my arrows elsewhere. in taking away the lives of these kinsmen of Kshatriyas over and over again?’ Then. that conquest is constant in which the mind is conquered. Hearing that. I will cast very sharp-edged arrows at the mind. to make all mortals perform action. While he was sitting at the foot of a tree. Âbhîras. whose penance was very great. whose power was unbounded. At the end of the twenty-first slaughter. and your vital part being pierced. Then the power of Râma. do you perceive. Then when the heroic (children) of Kshatriya women were destroyed again and again. entered mountains and inaccessible places. and taking swords and lances. O you of great intelligence! his thoughts. There was (once) a royal sage. surrounded the descendant of Bhrigu. In company with his kinsmen. hacked away that man of the thousand arms in battle. too. burning the hosts of the enemy. like a tree of many branches.’ The Pitris said: O best of victors! you ought not to destroy these kinsmen of Kshatriyas. What good. taking up his axe. And the subjects of those (Kshatriyas) who were not performing their prescribed duties through fear of him. owing to the disappearance of Brâhmanas. owing to the abandonment of their duties by Kshatriyas. ‘O Râma! O Râma! desist (from this slaughter). like antelopes troubled by a lion. his grandfathers. Râma also taking up a bow. O noble one!’ But Râma. only pierce your own vital part. Thus the Dravidas. Alarka said: My mind is become (too) strong. a bodiless voice from heaven. – he turned his mind to subtle (subjects). not forgiving his father’s murder. – having performed very difficult deeds. The mind said: These arrows. who understood duty. shot away volleys of arrows. which was heard by all people. too. Seeing him killed and fallen. ‘You ought not to keep me back from this. all (his) kinsmen assembled together. he did many (acts) disagreeable to Râma. (Though) surrounded by enemies. CHAPTER XV The Pitris said: On this. Then some of the Kshatriyas. high-souled. turned to subtle (questions). you will die. and blew away the army of the king. spoke sweetly to Râma. ‘Desist. being a Brâhmana. abandoning (those) great deeds. went away. and hurriedly mounting a chariot. with Rikîka as their head. and caused much trouble to the high-souled Râma. Having with his bow conquered this world as far as the ocean. to slaughter these kings. together with the Sâbaras. O Alarka! will not penetrate through me at all. and very firm in his vows. became Vrishalas. full of great wrath. and arriving at that hermitage approached Râma only.
one hankers after them only. he then spoke these words after consideration: – Alarka said: Touching various (objects of) touch. O Alarka! will not penetrate through me at all. and your vital part being pierced. the eye hankers after them only. you will die. the skin hankers after them only. Look out for other arrows by which you may destroy me. you will die. O Alarka! will not penetrate through me at all. Look out for other arrows by which you may destroy me. and your vital part being pierced. Hearing that. Look out for other arrows by which you may destroy me. he then said after consideration: – Alarka said: Hearing various sounds. Hearing that. The ear said: These arrows. Hearing that. They will only pierce your own vital part. he then said after consideration: – Alarka said: Seeing numerous colors. Therefore I will tear off the skin by various feathered arrows.Smelling very many perfumes. this (tongue) hankers after them only. The tongue said: These arrows. and then you will lose (your) life. Look out for other arrows by which you may destroy me. he then said after consideration: – . They will only pierce your own vital part. Hearing that. O Alarka! will not penetrate through me at all. Therefore I will destroy the eye with sharp arrows. They will only pierce your own vital part. Therefore I (will) cast sharp arrows at the ear. and your vital part being pierced. Look out for other arrows by which you may destroy me. he then spoke these words after consideration: – Alarka said: Enjoying savory tastes. These arrows. The eye said: These arrows. The skin said: These arrows. you will die. the (ear) hankers after them only. They will only pierce your own vital part. you will die. They will only pierce your own vital part. Hearing that. The nose said. O Alarka! will not penetrate through me at all. Therefore I will cast sharp arrows at the tongue. Therefore I will cast sharp arrows at the nose. and your vital part being pierced. O Alarka! will not penetrate through me at all.
and entering the self by means of concentration of mind. Exultation. When vices were in the ascendant. and your vital part being pierced. That avarice – cut (it) off. having a tranquil self. And the royal sage. sloth. these three qualities are qualities appertaining to the quality of darkness. thence you will obtain the highest good. and he who desires. Then directing his mind to one point. of great glory. these are stated to be qualities appertaining to the quality of passion. and delusion. and senses controlled. ‘O! Alas! that we should have engaged in all external (matters). Look out for other arrows by which you may destroy me. Then that king deliberated with a mind very intent on one (subject). three foes in (this) world. O best of the twiceborn! Alarka. a courageous man. we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind. that being possessed of a desire for enjoyments. Perform a fearful penance. The understanding said: These arrows. He (then) restraining his own vices. Grief. according to qualities. amazed. but there is one. CHAPTER XVI The Brâhmana said: There are. And (then) the brave man forthwith destroyed the senses with one arrow. the noble son of Jamadagni engaged himself in fearful penance. but he did not obtain any arrows for these seven by his devotions. could not arrive at anything better than concentration of mind. being impelled by which. For from avarice is born desire. then uttered this verse. wrath. a creature does not attain freedom from desire. Therefore I will cast sharp arrows at the understanding. persistent hatred. verily. vice which should be destroyed and which I have not destroyed – that (vice). a man even does what ought not to be done. the best of talented (men). he.Alarka said: This (understanding) forms various determinations by its operation. They will only pierce your own vital part. Obtaining those. mostly acquires qualities appertaining to the quality of passion. forcibly possessed himself of the kingdom. and attained that perfection which is difficult to reach. he reached the highest perfection. is energetic about subjugating others. these three are qualities appertaining to the quality of goodness. Cutting these off by multitudes of arrows. and being troubled by desire. then anxiety comes into existence. people who know about ancient times celebrate verses which were sung of old by the king Ambarîsha. understands (nothing) while running into ditches. you will die. who had become tranquil (in mind). and they are stated to be (divided) ninefold. joy. he became steady. O Alarka! will not penetrate through me at all. Thus spoken to by (his) grandfathers. and honoring good men. Therefore. Ambarîsha. pleasure. On this. properly . attained high perfection. and sang these verses: ‘I have conquered most vices. and again birth. being impelled by which. O Râma! and do not kill Kshatriyas. the greatest. Sleep. and applied himself to concentration of mind. (that vice). again with his body dismembered and scattered about. free from sloth. and after deliberating for a long time. cut (it) off with sharp swords. he mostly acquires qualities appertaining to the quality of darkness. destroyed all foes.’ Do you understand this too. When the bodily frame is destroyed. and engages in action. he meets death. owing to these qualities. and good (men) were oppressed. The Brâhmana said: Then Alarka even there employed himself in a fearful penance difficult to perform. And at the expiration of life. is born again and again.
when I did not find it in Mithilâ. and said nothing in reply. I do not desire for myself tastes even dwelling in the mouth. I do not desire for myself even smells existing in the nose. which is the kingdom of your father and grandfather. what belief you have resorted to. said to a Brâhmana who had fallen into some offence: ‘You should not live within my dominions. though this country. I cannot find my domain. or all as your domain? Janaka said: I understand (all) conditions here. While that king of unbounded power was seated. I believe. or that everything is my domain. which is the kingdom of my father and grandfather. so (is it) that of others too. O you of a pure heart! between a Brâhmana and Janaka. Therefore the earth being conquered is a ways subject to me. O master of the earth! I wish to do your bidding according to the Sâstras. a delusion suddenly came upon him. I wish. too. the king then heaved frequent and warm sighs. Therefore light being conquered is always subject to me.perceiving this. I do not desire for myself the color (or) light appertaining to the eye. Therefore the mind being conquered is always . to be terminable. is subject to you. And as mine. (Considering) whose this was. I do not desire for myself the (feelings of touch) which exist in the skin.’ Thus spoken to. Therefore air being conquered is always subject to me. Therefore sounds being conquered are always subject to me. engaged in meditation. I have got rid of (the notion that this or that is) mine. Resorting to this conviction. (hence) I could not find by my intelligence anything that should be (called) mine. Then on the expiration of the delusion. you have got rid of (the notion that this or that is) mine. and. or the whole earth is mine. searching through the (whole) earth. therefore) while you desire. I looked for my own offspring.’ Thus spoken to by that glorious Brâhmana. as the planet upon the sun. O king! how far (extend) the dominions which are subject to you. When I did not find it among them. then came the delusion on me. Now I think that there is no domain (of mine). I do not desire for myself the mind always within me. intelligence again came to me. Therefore water being conquered is always subject to me. one should wish for sovereignty in the self. in all affairs. is subject (to me). the king recovered himself. I do not desire for myself sounds even though existing in the ear. (I thought of) the Vedic text about anybody’s property. O Lord! to live in the dominions of another king. Then when the delusion had gone off. my domain (appears to me to be) everywhere. hence I could not find anything that should be (called) mine. there is no other sovereignty here. and restraining avarice by courage. Even this self is not mine. and enjoy while you live. by which. who destroyed the one (chief vice). they relate this ancient story (in the shape of) a dialogue. avarice. by way of punishment. holding which. and after a short while spoke these words to the Brâhmana.’ Such were the verses sung with regard to the great sovereignty. Now hear the conviction. I looked for Mithilâ. This is sovereignty. CHAPTER XVII The Brâhmana said: On this. The self properly understood is itself the sovereign. The Brâhmana said: Tell me. by the glorious Ambarîsha. O best of the twice-born! Live (here. When I did not find it on the earth. Janaka said: Though this country. What conviction have you adopted. the Brâhmana then replied to that best of kings: ‘Tell me. King Janaka. by which verily you consider your whole domain as not (your) domain.
by which those who understand that proceed. verily. O beautiful one! as you see me with the eye. Sovereignty over the whole world. that. or by one whose self is not refined. I will only state the means by which he can be comprehended or not. I (wish to) learn from you the source from which that knowledge proceeds. the Pitris. Penance and sacred learning cause the attrition. you will certainly come into my self. and a certain thing should not. and my intelligence is very frivolous. I am not such. This path is traversed by the understanding. I pervade every single thing that is in this world. come here today to learn (something) about you. which has the symbols (useful) for knowledge attributed to it through ignorance. go to the single entity as rivers to the ocean. indeed. But the knowledge of the things beneficial to the self is produced in one who sees . or residence in forests. nothing exists that is a cause of him. is perceived as by bees. is (to be found) a description of it. You are the one person to turn this wheel. In the (rules for) final emancipation. movable or not moving. that a certain thing should be done. (of these two) knowledge is my only wealth. the spoke the understanding. or among mendicants. and which is checked by the quality of goodness as its circumference. A good means is found. according to your own understanding. Whatever creatures there are in the world. I am a forester. together with guests. CHAPTER XIX The Brâhmana’s wife said: This is not possible to be understood by one whose self is frivolous.subject to me. Actions have a beginning and an end. to households. the Bhûtas. and narrow. where. observing vows. know me to be the destroyer of them as fire is of wood. and even over heaven. it is not laid down. Hence. This is the path of the Brâhmanas. I am a Brâhmana. or. and from that the fire of knowledge is produced. The Brâhmana said Know that he who devotes himself to the Brahman is the (lower) Arani. The Brâhmana’s wife said: As to this symbol of the Brahman which is denominated the Kshetrajña. and also without qualities. and I likewise perform the duties of a householder. action and knowledge. Then the Brâhmana. With numerous unconfused symbols only one knowledge is approached. and which does not turn back. again said to Janaka: ‘Know me to be Dharma. by which that (entity). and confused. O beautiful one! You (need) have no fear occasioned by the other world. (namely) for the gods. I am emancipated. the nave of which is the Brahman. the instructor is the upper Arani. not by the body.’ CHAPTER XVIII The Brâhmana said: O modest one! I do not move about in this world in the way which. All these actions of mine are. you have guessed. With your heart intent upon the real entity. smiling. adhering to various symbols and Âsramas. dwelling with preceptors. by which it is capable of being comprehended? The Brâhmana said: He is without symbols. and the body is tied down by action. Tell me the means by which this knowledge is acquired. namely. for this purpose. or else this knowledge. And those who. have their understanding full of tranquility.
‘whose goal is the highest good. put (his) questions with joined bands. O son of Prithâ! said to the pupil who spoke thus: ‘I will explain to you everything. O Dhanañjaya! who has been spoken of as the Kshetrajña. indeed. and whence are you? Explain that which is the highest truth. and accurately. what penance. who put (his) questions properly. I pray of you with (bowed) head. O undegraded one! The Deity said: Know my mind to be the Brâhmana. who preserved (all) vows. too. O Brâhmana? What are called the qualities by the good? And what paths are happy? What is pleasure. Arjuna said: Where. likewise. something about the highest good. And we. There is none else here who can explain these questions. O best of the Kauravas! he who was devoted to the preceptor. am come to you (who are) venerable. and what sin? These questions of mine. Then one reaches near that beyond which nothing exists. Listen to that. Vâsudeva said: On this. O venerable Brâhmana sage! O you of excellent vows! do you be pleased to explain correctly. between a preceptor and a pupil. they relate an ancient story (in the shape of) a dialogue. Speak.’ Thus addressed by the preceptor. truly. And he. by both of whom this perfection was attained? Tell me about them both. O Brâhmana! that you should explain to me what I ask. and what is the limit of their life? What is truth. in hundreds and in thousands. Vâsudeva said: That talented preceptor. O Krishna! is that Brâhmana’s wife. who was possessed of (the . O son of Prithâ! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil. are afraid of worldly life. The Deity said: Then the mind of the Brâhmana’s wife. all of various descriptions. You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. O terror of your foes! asked a Brâhmana preceptor of rigid vows. for by your favor my mind is much interested in (these) subtle (subjects). One should adopt as many of these things. (when he was) seated. and know my understanding to be the Brâhmana’s wife. and where is that chief of Brâhmanas.and hears. O you of great intelligence! The pupil said: Whence am I. after the destruction of the Kshetrajña.’ The preceptor. and those whose form is perceived. CHAPTER XX Arjuna said: Be pleased to explain to me the Brahman which is the highest object of knowledge. (which are) means of direct perception. From what were the movable and immovable entities born? By what do entities live. And there exists none else but you who can destroy all doubts. ‘I’ (he said). connected with final emancipation. who had approached him (for instruction). O twice-born one! on which you verily have any doubt. A talented pupil. as may here be practicable – unperceived. O best of those who understand piety! I feel the highest curiosity (in this matter). and also desirous of final emancipation. is I myself. turned to that which is beyond (all) Kshetrajñas by means of a knowledge of the Kshetra.
who was like (his) shadow. and also Kâsyapa. They live by penance. and piety. Brihaspati. the senses. on which all entities subsist. namely. And he who understands determinately the true object of knowledge which is inexpugnable – the self abiding in all entities – and who can move about anywhere. and likewise unity and variety. The preceptor said: All this. For the truth joined with the qualities is invariably of five varieties. Prajâpati also is truth. and has no egoism about anything. which is understood by the multitudes of Siddhas. after having traveled over all paths. and who are invariably devoting themselves to piety. of which the great elements are the flower-bunches. and wealth. and becoming wearied of their own actions. is released from misery. the great sages. and likewise of the castes. and who are the constant creators of the people. Accurately understanding the great (tree) of which the unperceived is the sprout from the seed. in the holes of which are the sprouts. and of the four orders. and Visvâmitra. desire. The learned man who perceives the abiding together. Therefore Brâhmanas whose final goal is always concentration of mind. Listen (to that) O pupil! Brahman said: From the truth were the entities movable and immovable produced. Formerly. I will speak about those (Brâhmanas) who are restrained by one another. which ought to be apprehended. in Brahman’s mansion. full of humility. penance is the truth. and which is cultivated by the chief sages. who is devoid of (the thought that this or that is) mine. saw Brahman. and who was a self-restrained ascetic and a Brahmachârin. and renunciation as the best penance. which is always possessed of leaves. who are possessed of knowledge. even while dwelling in this world. desiring knowledge. which consists of the understanding as its trunk. and the seed of which is the Brahman. from whom (all) sin has departed. from whom anger and vexation have departed. and who is devoid of egoism. which is eternal. and from which pleasant fruits are always produced. always possessed of flowers. asked him this momentous (question) concerning the highest good: ‘How should one perform good action? How is one released from sin? What paths are happy for us? What is truth and what vice? By what action are the two paths southern and northern obtained? (And what is) destruction and emancipation. giving the lead to the old sage Ângirasa. and likewise Bhârgava. when thus spoken to by the sages. and cutting it with that excellent sword-knowledge – one attains immortality. who understands the creation of all entities. the present. is emancipated. and understanding which talented men have here attained perfection. which belongs to olden times. He who knows the truth about the qualities of nature. which is connected with the knowledge of the Vedas and involves a consideration of the real entity. We consider knowledge only as the highest thing. who are the establishers of the bridge of piety. O you of excellent vows! By their own action they remain transcending their own source. and casts off birth and death. the branches of which are the great egoism. the birth and death of entities?’ What the grandsire said conformably to the scriptures. Gautama. the universe consisting of (all) creatures is the truth. met each other. Having saluted that high-souled one who was sitting at ease. and the severance also. there is no doubt of that. I will state to you today. and is eternal. becomes eligible for assimilation with the Brahman. Understand that. and so forth. who was tranquil. and Atri also.necessary) qualifications. the entities are born from the truth. is esteemed highest. He who does not desire anything. the future. the sages. I will speak of the four (branches of knowledge. . The Brahman is the truth. Bharadvâja. are full of the truth. the gross elements the smaller boughs. Vasishtha. was declared by Brahman. I will state to you. O highly talented one! the true conclusion about the past. who conducted himself in an agreeable manner. And those twice-born (sages).
never comes by delusion. and those three channels run on. the highest step must be understood to be that relating to the Adhyâtma. The wise always speak of piety as one. next after that is that of foresters. Light. this is (an aggregate made up of) eleven. consisting of three qualities. attains to all the spotless worlds. rigid in his vows. and likewise serve one another. The number of the elements is celebrated as being twenty-four plus one. while one does not attain to the Adhyâtma. O noble ones! from me. of that highest path which is difficult to understand. everlasting. the whole of the qualities. takes up any one of these modes of piety separately. it also appears combined (with others). as accepted by good men. Passion is said to consist in activity. and of the understanding as ruler. I will speak to you. which depend on one another. the unperceived likewise. (the order) of the sages who dwell in forests and live on fruits roots and air. passion. O twice-born ones! of the happy path. Prajâpati. which is productive of pleasure. Now I shall state with accuracy and with reasons. grief. And the five constituent principles (are made up of) the three qualities. and is the cause of successive (acts). immaturity (of intellect). and which has been invariably traveled over by talented men in old days for (obtaining) assimilation with the Brahman. space. Where passion is restrained. (but) having four quarters. . will now be stated together with the reasons. and goodness. he. air. casting aside sin. is prescribed for the three twice-born (castes). The talented ones speak of piety as having faith for its characteristic. the second is that of householders. which are occupied by good and talented men by means of their actions. and goodness is also the match of passion. It has three qualities. I will subsequently state the means to that. finding fault with good acts. appears to be production. and is called delusion. and the five great elements. now speaking exhaustively. all the elements which abide in parts in all objects. encircled by the. Delusion. among all beings. always comes in time to perceive the production and dissolution of (all) entities. The great self. passion there prevails. want of memory. learn those accurately. When it prevails. want of liberality. such is stated to be the nature of goodness (prevailing) among all beings. indecision about actions. goodness there prevails. blindness. Light. sun. all-pervading. and of the highest seat. Indra. and are joined to one another. nihilism. Darkness should be understood to consist in obscurity. consisting of mind as the distinguishing power. and the specific characteristics of the five elements. The order of householders is prescribed for all castes. lightness. Goodness is the match of darkness. eleven. such is the eternal creation. want of discrimination. He who accurately understands the elements. one sees not these. sleep. and immutable. haughtiness. And the talented man who understands the production and dissolution of (all) elements. Thus have I described to you the paths leading to the gods. and passion is the match of goodness. and five constituent principles. being constituted by the three qualities. should be understood (to become) the city of nine portals. Learn. which are all coupled with one another. Its characteristic is also impiety. The true nature of their characteristics. in aggregation and separation. Where darkness is restrained. which you should understand. which is in a state of equilibrium. the ten senses and the one (sense). of all beings. The order of foresters. CHAPTER XXI Brahman said: That unperceived (principle). these are called the three qualities.distinctly. ignorance. He who. faith. and next after that too. and getting rid of all bonds. Darkness. its characteristic. and also all the deities. The three currents which are within this (city) support (it) again and again. This is the nature of darkness. The first step is said to be the order of Brahmachârins. and which are bridges of piety. and attend on one another. and it is constant in sinful actions. violation of (the rules of) conduct. fear. and darkness the match of goodness. and likewise also egoism. avarice.
sages and saints and gods become deluded. all these qualities. I will now proceed to state their improvement and ascent. how. sink into darkness. and through the ceremonies (performed for them) by benevolent Brâhmanas devoted to their own duties. Reviling. understands this properly. and also animosity towards people. Whatever vain actions (there are). birds. and whatever vain gifts. and want of forgiveness. that one sees the real in what is unreal. vilifying. Coming to a sinful womb. perceives this properly? The definition of the essence of darkness is. the thought (that this or that is) mine. animosity. want of knowledge (of the subtle principle). lassitude. demons. O Brâhmanas! are celebrated as being dark. the great delusion. bonds. They go to the hell. (namely) the brute (species). and serpents. breaking. anger. this is considered to be dark conduct. Injuring (others). connected with delusion. by cutting. they attain to the worlds of those who perform good acts. valor. want of faith. want of straightforwardness. indeed. and whatever others are attacked by diseases generated by sin. And darkness in its higher and lower (forms) has been accurately stated. buying and selling. going into inferior ways. unfriendliness. going beyond the Sûdra womb. vanity. CHAPTER XXII Brahman said: O best (of men)! I will explain to you accurately the quality of passion. Darkness. and all quadrupeds. strength. The qualities of darkness have been described to you in many ways. and growing old in (good) actions. power. who. they exert themselves. battle. Learn. and vain eating. deluded convictions. want of forgiveness likewise. who bear the marks of their own actions. toil. touching other people’s weak points. beauty.behavior of the lowest quality. stolidity. want of self-restraint. the great obscurity called anger. and worms. pride of knowledge without (actual) knowledge. backbiting. and also its qualities. preservation. to be born in the lower hell. Such is the Vedic text. endurance. pride of performance without (actual) performance. animals. And whatever such people there are in this world. Resorting to a contrary (course of life). beasts of burden. or deaf. war. I will state the wombs appointed for these (men) of sinful actions. repining. and growing old in their own duties. they go upwards to the same world (as the Brâhmanas) – the heaven of the gods. Resorting to a contrary (course of life). affliction. deaf and dumb men. There. thinking of (this) world. frenzy. or lisping men. animosity. in full and accurately with reference to its nature. this is considered to be dark conduct. that is considered to be dark conduct. becoming men of meritorious actions. The man who always understands these qualities gets rid of all dark qualities. fierceness and cruelty. harboring evil thoughts. and (beyond) whatever other dark qualities there are which abide in the quality of darkness in the current (of this world). Constant talk in disparagement of gods Brâhmanas and Vedas. These dark. anger is called the great obscurity. are found in various places in this world. piercing. sinful action. evilconducted men. doers of sinful acts. abuse . and also creatures born from eggs. delusion. slaughter. Attachment to objects of desire is laid down to be the great delusion. who are sunk in darkness. who break through (all) regulations. want of knowledge. I have now duly described to you. and death the blinding obscurity. pleasure and pain. all these are dark qualities. wrath. (or become) the immovable entities. and idiots. they become men in this world whose nature is to return. desire. vanity. the current of whose (thoughts) is downwards. pointing out others’ weaknesses. they are all held to be dark. evil disposition. cold and heat. delusion. wishing for pleasure. want of faith also. peace. want of liberality. as Chândâlas. And whatever other states of mind. they attain to higher and higher castes in order. vindictiveness. O Brâhmanas! this quality of darkness. exercise and quarrel too. O noble ones! the action of the quality of passion. indeed. and also its source. argument. insects. Who.
devoid of expectations. and the various decorations which prevail in this world. and the various acts of public charity the ceremony of Svâhâ. by means of nature. and actions with expectations. laudation. absence of backbiting. disrespect and respect. absence of cruelty. slaughter. common scandal. vows vain. joy. piety vain. devotion. they rejoice. vexation. expiations. joy. for men. who are enveloped by passion. Thus. He who possesses the piety of concentration of mind. doubt. one obtains whatever one desires. these those high-souled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. (good) conduct vain. truth. Understanding this according to rule. The . he attains the highest in the next world. and labor vain. courage. and also want of faith.’ affection generated by the qualities. The men who meditate on past. emancipation. service. humility. freedom from delusion. straightforwardness. haughtiness. and free from grief. and create (various) bodies. O Brâhmanas! are described as passionate. and to be gods. freedom from laziness. sacrifices vain. enlightenment and happiness also. compassion to (all) creatures. prowess. gets rid of all passionate qualities. indifference. Those talented Brâhmanas in this world. O chiefs of the twice-born! have I described to you the conduct of the quality of goodness. and the action of the quality has also been stated accurately. liberality. valor. ostentation. vows and regulation. devoid of egoism. policy. freedom from (the notion that this or that is) mine. treachery and likewise deception. beneficial to all creatures.uttering falsehoods. freedom from expectations. purity in all action for (acquiring) tranquility. receipt of gifts vain. harmlessness. pleasure. Devoid of (the notion that this or that is) mine. and make Tarpana. pleasure and delight. gambling. who adhere to the quality of goodness. joviality. dexterity. contumely. and also sacrifice. the ceremony of Svadhâ. and having gone to heaven they verily change in various ways. equability. these men. They are said to have their currents upwards. praise. (holding that) gifts (are) vain. vexing (oneself). purity. good behavior. contentment. obedience. and wish for the fruit appertaining to the life after death and that appertaining to this world also. forgiveness. purity. wealth. censure. absence of fear. equable everywhere. for articles. and for houses. salutation. unbroken piety. disgust. CHAPTER XXIII Brahman said: Now I shall proceed to describe the third – the best – quality. whose conduct is of this description. service vain. (holding) knowledge to be vain. belongings. perceive (everything) aright. life as a Brahmachârin. present. (on another). faith. and also sacrificing and study. management. nobility. contentment. Confidence. (to be) such is the eternal duty of the good. boasting. theft. for living creatures. self-restraint. attendance. auspicious rites. They obtain and divide whatever they desire. penance vain. abandonment on all hands. and future entities in this world. wakefulness. those talented men reach heaven. association with women. and lust also – who acting under (the impulse of) desires exult or the success of all their desires. all these qualities. who are always devoted to the triad – piety. and attachment also. gifts and acceptance of gifts. righteous feelings. bad gifts. not full of desires. both officiating at sacrifices and imparting instruction. The man who always understands these qualities. absence of calumniation. have (their) currents downwards. absence of wrath. abiding in the seat of the Brahman. the wish ‘this may be mine and that may be mine. The power of governing. devotion to dancing. and unblamable. Getting rid of all sins. They give and receive. The qualities of passion have been described to you in many ways. harboring desire. forgiveness. modesty. minuteness. learning vain. for women. and of the quality of goodness. heedlessness. Born again and again in this world. absence of stinginess. and instrumental or vocal music. the ceremony of Vashat. the duty of the good. defiance.
wealth. and the oleaginous property is of the quality of goodness. the Apâna. so long is passion said (to exist) here. and the highest. and likewise follow one another. abiding. Seeing the sun rising. in the Brâhmana. So in all shining bodies. Even from afar. eternal. go down. destruction. . he. production and absorption. they feed on one another. The creation of the qualities is eternal. all that is (made of) these three qualities. and its eclipse on the Parvan days must be understood to be of the quality of darkness. threefold the (departments of) knowledge. and threefold the path. in union. They perform their journey together. The three qualities – goodness. freed from the body. Those who adhere to (the ways of) goodness go up. the passionate remain in the middle. enjoys the qualities. half-months. They are attached to one another. There is no doubt of this. abiding in those of the upward current. goodness. and moving about collectively. abiding in those of the middle current. there passion should be understood to be little. and the operation of the qualities has been accurately stated. there darkness should be understood to be little. the increase and diminution will now be stated. and its pure operations. and travelers. The three qualities abide in the three castes thus: darkness in the Sûdra. not small. and the Udâna. is said to be. For there is no other higher duty laid down than goodness. feel the warmth. and passion also. unperceived. Pradhâna. goodness. but differing in development. and being free from all misery. piety. Where darkness is increased. and lust. are seen to have been together and moving about collectively. the qualities of passion are variable. Darkness. and the conjunctions. The day should be understood to be threefold. Among immovable entities. existent and also non-existent – all these. The light in the sun is goodness. immutable. darkness is in the form of their belonging to the lower species. these are the three qualities. the unperceived. Goodness is the cause of the modifications in the senses. These names should be learnt by men who ponder on matters relating to the self. but is not attached to the qualities. and darkness also – are always acting unperceived. the present. And they act by turns in the several places in several ways. threefold the sacrifices performed. the night is stated to be threefold. the heat is the quality of passion. the men of the quality of darkness. The sun is goodness developed. darkness. And where goodness is developed. evildoers are alarmed. moving in a body. holy. And whatever there is in this world. (consisting) of the three qualities. there darkness should be understood to be little. understanding the truth about (all) distinctions. and darkness likewise are seen mixed up (with one another). and passion likewise to be less. being connected with the lowest quality. in the lower entities. and the heat to the travelers is said to be a property of passion. unshaking. threefold the gods. Threefold are the gifts given. Passion. threefold are the worlds. For they act with cause or without cause. and goodness likewise to be less. unborn. We have never heard of them (as existing) separately. Of all these acting with one another. and the future. and likewise months. womb. The man who always understands these qualities. The past. goodness. change. and goodness likewise to be less. seasons. And as long as goodness and darkness. Where passion is developed. suffering trouble from the heat. and the qualities. and the enlightener. that as long as there is goodness so long darkness exists. there: exist three qualities. They all depend on one another. evil-doers likewise are darkness. constant. years. CHAPTER XXIV Brahman said: The qualities cannot be explained altogether distinctly (from one another). passion in the Kshatriya. nature. immovable. not developed. is released from all qualities.qualities of goodness have been specifically described. the Prâna. passion. He who understands correctly all the names of the unperceived.
By consciousness of self one enjoys the qualities. Sambhu. the highest goal of those possessed of understanding. the transcendent. courage. is (afterwards) called egoism. Now people who comprehend the understanding. water. the light. It has hands and feet on all sides. who are talented. means of perception. who are not avaricious. the final dissolution approaches. he among all people comes not by delusion. were the five great elements born – earth. and are inconstant. the supporter of consciousness. (the power of) obtaining (everything) (are his). that is said to be the second creation. verily. Vishnu. who are true to their promises. who are devoid of egoism. when it is born as (the feeling itself) I. CHAPTER XXVII Brahman said: From egoism. it is that from which the people are produced. That great self is signified by these synonymous terms – the great self. of universal form. and golden. the understanding. creates (them). touch. CHAPTER XXVI Brahman said: That Mahat which was first produced. When. it is said to be the first creation. the talented men who possess a (good) memory are not dissolved at all. touch. a learned Brâhmana comes not by delusion. The being of great power is stationed in the heart of all. That eternal world is for those sages who are contented with knowledge relating to the self. and who are perfected by sacred study and sacrifice. attain greatness. who are devoid of (the thought that this or that is) mine. It is a deity. The self-existent Vishnu is the Lord in the primary creations. means of knowledge. the great self. who practice meditation. who have pondered on the self. Minuteness. the operations (connected with these) have causes. and their name is delusion. it has eyes. That egoism is stated to be the source of all entities. lightness. the valiant. the producer of the entities. and by its own light. has been dissolved. it is the creator of the three worlds. That which feels thus – ‘I am all this’ – is called (by) that (name). inexhaustible. it causes all this to move. that talented man. Every entity is dissolved into that from which it is produced. Sound. and as that from which the changes take place.CHAPTER XXV Brahman said: From the unperceived was first produced the great self of great intelligence. it is full of light. who are constant at concentration of mind. that from which the changes take place. air. the producer of the deities. abides transcending the understanding. And he who thus knows the lord lying in the cave. O talented one! a great danger for all living beings arises. taste. and whose senses are subdued. In these five great elements. heads. whose minds are clear. he is the governor. the source of all qualities. and thus that source of all entities. and smell as the fifth. Brahma. and are dissolved in the reverse order. and faces on all sides. these being emancipated. connected with . and likewise cognition. Then when every entity. ancient being. taste. who are possessed of knowledge. the Prajâpati. not different from one another. and likewise color. who have subdued wrath. in the operations of (perceiving) sound. and light as the fifth. at the termination of the destruction of the great elements. Caused by the production of avarice. creatures are deluded. Knowing that (great self). and insignificant. And the talented man who understands that high and holy goal. and of the mind. intelligence. movable or immovable. and who are always possessed of a good heart. it stands pervading everything in the world. space. it likewise charms the world. memory. and smell. They are born one from the other. color.
ear. the two eyes. mind. Thus are the five entities stated to be divided among the three. as connected with the self. I will now proceed to state all the various organs. Men who understand the Adhyâtma speak of the two hands as connected with the self. those born from perspiration. And the (mode of) birth is fourfold. and speech are restrained. the tongue. the two hands. The fourth (entity) should be understood to be water. as connected with objects it is what is spoken. and the presiding deity there is Prajâpati. and the presiding deity there is Indra. as connected with the self. and depending upon one another. and understanding unswerving. the presiding deity there is Rudra. as connected with the self it is the nose. as also all reptiles. the nose also as the fifth. the motion of which is downward. and the presiding deity there is the sun. Five (of these) are called the organs of perception. as connected with the self it is called the eye. as connected with objects it is actions. as connected with the self it is called the tongue. and the presiding deity there is lightning. Then first. O twice-born ones! I will describe specifically. Those should be understood to be born from eggs. which are stated as having been produced from egoism – these. The ear. as connected with objects. The third (entity) is said to be light. he attains to that holy Brahman than which nothing greater exists. The Prâna and the Apâna. the presiding deity there is Vishnu. Insects are said to be born from perspiration. This group one should subdue first. and those born from wombs – such is the fourfold (mode of) birth of the group of living beings. This is said to be the . the feet are mentioned by Brâhmanas. is speech which relates to all the gods. and the organ of generation. as connected with objects likewise it is smell. excluded from the self. And the eleven organs. As connected with the self. the two feet. tongue. they mention the understanding impelling the six senses. as connected with objects that which is to be understood. these are helpless and powerless. Likewise (there is) egoism. self-consciousness. and the presiding deity there is Soma. Thus have been stated the eleven organs in order. as connected with objects it is the mental operation. the presiding deity there is the Moon. who perceive the truth. next as connected with objects (it is) color. and speech as the tenth. water. nose. and the presiding deity there is the wind. and the presiding deity there is Brahman. and the Vyâna also. As connected with the self they mention the mind. There are three seats for all entities – a fourth is not possible – land. these five winds are also joined to the inner self. the producer of all beings. and the presiding deity there is fire. He whose skin. such is the group of organs. the skin. The second entity is air. The mind should be understood to be among both. Those born from eggs. The fifth entity is earth. as connected with objects it is taste. as connected with the self. likewise as connected with objects (it is) sound. the cause of the whole course of worldly life. then the Brahman shines (before him). the mind is the eleventh. which follows after the five entities.flesh and blood. and whose mind is never burnt by these eight fires. as connected with objects it is excretion. and whose mind is pure. As connected with the self the generative organ is mentioned. as connected with objects (it is) the object of touch. Space is the first entity. and space. the Samâna. the Udâna. and understanding make the eight constituents of the universe. those born from germs. it is known as the skin as connected with the self. The five beginning with the ear are truly said to be connected with knowledge. and the understanding is the twelfth. learned men think they have accomplished (everything). and five the organs of action. and worms of the like description. as connected with the self it is called the ear. is called the organ of excretion. As connected with the self. Understanding these. And all the rest are without distinction connected with action. Now there are the inferior beings and likewise those moving in the air. and the presiding deity there is Mitra. as connected with objects it is the semen. and together with speech. eye. as connected with objects it is motion. I will now proceed to state all the various organs. The Apâna wind. the organ of excretion. and the presiding deity there is the quarters.
Such is the doctrine of the learned. and than which there is nothing higher. as connected with the (individual) self it is called the skin. the objects of the senses. that the body in which the color is fire. and likewise the sound is space.) the senses. Action should be understood to be of various descriptions. and by the restraint of all the senses which hanker after objects of sense. becomes possessed of concentration of mind. and hold them by the mind. The third is called light. having his cravings destroyed. When everything is absorbed into the mind. and the five great elements. O ye who understand piety! is here obtained by those who possess knowledge. and released from everything. The fire of the Adhyâtma is kindled in a sage by his abandoning the country. the flowing (element) water. unfit to be seen. as connected with the (individual) self it is laid down to be the eye. The (mode of) conduct in which qualities are not (treated as) qualities. and restrain it. When one with a tranquil self perceives all entities in one’s own heart. pleased with contacts. as a tortoise (draws in) his limbs. and the feeling of touch is air. next as connected with objects it is color. O best of men! The eternal seat (where) the Brahman (is to be attained) should be understood to be twofold-penance and meritorious action. The learned man who absorbs objects of desire from all sides. and friendly and affectionate to all beings. the presiding deity there is the sun. and the presiding deity there is the lightning. which produces attachment to subtle (topics). curtail it. made up of three qualities and of three constituent elements. O best of the twiceborn! Beings of two feet or more than two feet. he becomes fit for assimilation with the Brahman. and the presiding deity there is the quarters. as connected with objects likewise it is called smell. As fire kindled with fuel shines forth with a great blaze. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that. The fifth element is earth. are said to be born from germs. . which is difficult to move in this mortal world. (viz. is called happiness (dwelling) in one aggregate. the pleasures of (worldly) life are not esteemed. One should place all these together. the presiding deity there is Vâyu. It is settled. should cast it aside. Understand about them also. Thus have I accurately described to you the creation as connected with the (individual) self. which is free from attachment. the hideous holder of the mud is earth. this same (body). which is full of passion. are the beings born from wombs. that he is released from all sins. gift at a sacrifice. The second entity is air. as connected with the (individual) self it is called the ear. Such is the teaching of the ancients. and those which move crookedly. O chief of the twice-born! and know. and which rests on the real (entity). one attains to that which is subtler than (the most) subtle (thing). The world. and sacred study. A knowledge of this. as connected with the (individual) self it is called the nose. It is a great ocean. which is uninterrupted. too. is ever happy. then being self-illumined. which is made up of the five elements. He who duly understands this. however. as connected with objects it is the object of touch. Space is the first entity. which is surrounded by the five currents. and inferior. is the very wheel of time which rotates in this world. bursting through the earth. and is named delusion. as connected with objects likewise it is called sound. which is pervaded by disease and sorrow.second (mode of) birth. fearful and unfathomable. which are born after the lapse of some time. the presiding deity there is Soma. which has nine passages and two deities. together with the immortals. Now I shall proceed to describe that discarding of all entities by (means) gentle and hard. Those beings. Restraining objects of desire within the self. and who is devoid of passion. and is sanctifying. The fourth should be understood to be water. and full of delusion. as connected with the (individual) self it is stated to be the tongue. and which is full of the Brahman. as connected with objects it should be understood to be taste. and being concentrated in mind. (namely) sacrifice. in which one lives alone. for (every one) who is born. so the great self shines forth through the restraint of the senses.
The Nyagrodha. She is called Pârvatî. likewise. of Gandharvas. and Brâhmanas are the bridges of piety. rejoice in this world. and also all the great sages. and the bands of Bhûtas. Understanding everything. Freed from all sins. obtains the highest – the infinite-seat in heaven. there is no doubt of that. the creator. wrath. and . and the creator. and attain the infinite (seat) after death. and likewise the bamboo and willow. the sun is the prince among the planets. and Yakshas. and demons. and delusion the reservoir. Those kings in whose dominions good men lie low. Kubera (is lord) of all jewels. Arka is the king of hot (bodies). Likewise the Maruts are (the princes) among the Ganas. and falsehood also. (the chief) is the great goddess Mâhesvarî. Fire is ever the lord of the elements. Purandara of (all) deities. and Nâgas. and Rakshasas. Prajâpati (is lord) of all peoples. and the Koshthavat mountain. the good do get rid of by restraint of the senses. and the Meshasringa. the Sahya. likewise. For he is the ruler of men. (am lord). and Pisâkas. snakes. and Pitris.Desire. Such is the highest creation among all entities. and likewise the Mâlyavat mountain. the Sinsapâ. There is no higher being than myself or Vishnu. Kinnaras. changing from time to time. the uncreated Hari. the Sveta. (all these). CHAPTER XXVIII Brahman said: Among men the royal Kshatriya is the middle quality. who am full of the Brahman. the Bhâsa. Agni. avarice. lose all their qualifications. The Himavat. sacrifice of (all) initiatory ceremonies. and the ocean among rivers. ever extol. and go into wrong paths after death. the brilliant Apsaras (are chief). and among all vipras the powerful king Soma. Him. and Varuna. the Trikûtavat. and Prajâpati. And he who in this world has vanquished the three qualities and the five constituent elements. and Indra is said to be (the king) of the Maruts. the Mahendra. O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. Soma is the lord of herbs. the Jambu. among all sacrificial animals the sheep. one should vanquish both desire and wrath. Kings desire piety. the north among the quarters. these are the princes among mountains. the agitation of mind the mighty waters. He is the supporter. and Mitra. of gods. Tvashtri is the prince of the Rudras. which are difficult to get rid of. Understand him to be the ruler. Yama is the prince among the Pitris. But those highsouled kings in whose dominions good men are protected. He is the lord whose faces are in all directions. all companies of Brâhmanas. Vishnu is the chief among the strong. the Guruskandha. and among females a male. and the bands of Rakshasas. Non-destruction is the highest piety. and Yakshas. treachery. he then perceives that highest (principle). who has beautiful eyes. Varuna is the king of the waters. Therefore a king should always endeavor to protect the twice-born. Among all those who are followed by (men) full of desires. Know the goddess Umâ to be the best and (most) holy of (all) females. and likewise the Sâlmali. the Nîla. Crossing the river of which the five senses are the lofty banks. and also gods. the Pippala. and among denizens of the forest the lion. the Vindhya. He can always perceive (numerous) bodies like a hundred lights from one light. demons. and birds. Understand this. the Pâriyâtra. The great Vishnu full of the Brahman is the king of kings over all. and Maghavat likewise of the gods. Among women who are (a source of) happiness. and among the dwellers in holes the snake. and the moon among the Nakshatras. among vehicles the elephant. He verily is Vishnu. (In him) the great self – the heart of all beings – is resplendent. he sees the self with the self in all entities as one. and also as various. and Indu is said to be (the king) of shining bodies. and Siva is the ruler of (all) creatures. among cattle also the bull. and Brihaspati of Brâhmanas. and great. these are the princes among trees in this world. and of all entities whatever I. concentrating the mind within the mind. and seeing the self within the self. fear.
color is the characteristic of light. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. and beyond the qualities and the entities (produced) from the qualities. CHAPTER XXIX Brahman said: I will state truly all about that which has a beginning. (else) attains. and end. is purely knowledge. Thought is the quality of mind. and that is comprehended by the understanding. he is the Supreme Lord. and homeless. is not to be comprehended by any symbols. The earth is the source of . is the Kshetrajña. and about the means for its comprehension. abandoning qualities. and the Mahat of knowledge. sound is the characteristic of space.destruction is of the nature of impiety. middle. and having his sins destroyed. (the sensation of) touch is the characteristic of air. being nonintelligent. the characteristic of mind is thought. The qualities created again and again. taste is the characteristic of water. the essence of water. transcendent. belonging to the air. together with names and characteristics. The quality of light is color. there is no doubt of that. To (this) positive comprehension. is appointed to the knowledge of taste. words are the characteristic of speech refined into vowels and consonants. The supporter of consciousness residing in the heart is appointed to the knowledge of mind. Enlightenment is the characteristic of gods. to be created and tied down to a beginning. and the wind likewise residing in the nose is a pointed to the knowledge of smell. the characteristic of earth. then enters into the Kshetrajña. action the characteristic of men. and hear it. who is unmoving. the unperceived (is appointed). The characteristic of devotion is action. And the Kshetrajña likewise perceives all the operations of the qualities. which is in its essence devoid of qualities and eternal. And I always see. and knowledge. The Kshetrajña. The renouncer possessed of knowledge attains the highest goal. and the characteristic of a good man is (living) unperceived. It is stated that day was first and then night. middle. The Purusha knows it. Thus have I duly spoken to you concerning the characteristic of piety. and transcending death and old age. And there is no doubt of this that determination is the characteristic of the understanding. which is great. verily. and from the svâhâ ceremony. The (sensation of) touch. and end. do not know themselves. free from the ceremony of salutations. therefore is he called Kshetrajña. The quality of space is sound. (though) concealed. I will now proceed to explain properly the comprehension of the qualities. a determination is here formed by (that) understanding about objects which have been thought over by the mind. and the creation. The characteristic of mind is meditation. Therefore a man of understanding should practice renunciation. who resides in the tongue. And the moon likewise. is smell. he repairs to that which has no second. that months have the bright first. and the sun residing in the eye is appointed always to the knowledge of color. As to the smell of the earth. the Nakshatras Sravana as the first (among them). The understanding (is comprehended in the form of) determination. the supporter of all beings. giving prominence to knowledge. Taste. the characteristic of renunciation. and that is comprehended by the ear. and transcending the qualities. is perceived by the skin. and the seasons the winter as the first (among them). that is comprehended by the nose. is always comprehended by the tongue. which is void of symbols. Hence a man who understands piety. in this world. know. to the truth. and that is comprehended by the eye. One who is free from the pairs of opposites. Therefore the characteristic of the Kshetrajña. and the wind residing in the skin is always appointed to the knowledge of (the objects) of touch. The unperceived is stated to be the Kshetra in which the qualities are produced and absorbed. Only the Kshetrajña attains. And crossing beyond darkness. no one. Likewise as to what is described here as understanding.
of which the pole is the mind. (am the first) among all the patriarchs. all ascents end in falls. which is sustained by the qualities. the Plaksha. the end of pleasure is ever grief. snakes. penance. Days end with (the sun’s) setting. These are the qualities of the elements. is released from all sins by pure knowledge. Pisâkas. Likewise the Gangâ going in three paths is stated to be the first-born among rivers. observances. who is devoid of (the idea that this or that is) mine. there is no doubt of that. who is full of the Brahman. There is no end for knowledge. Of all mountains.smells. likewise. which moves through (all) the worlds. likewise space is the source of sound. all that is called Sâvitrî. And the unthinkable. And among all quarters and sub-quarters. whatever is prescribed in this world. the light (of) the sun is the source of colors. O best of the twice-born! the snake is the highest. selfexistent Vishnu is stated to be my own self. the offering (into the fire) is the best. which abounds in old age and grief. without distinction. water of tastes. Sâvitrî of all branches of learning. there is no doubt of that. which is ever revolving and void of consciousness. the fastenings in which are vexations. which moves in the midst of disease and misfortune. which rotates in space and time. and than whom there is no higher being in these three worlds. of which the outer rim is the five great elements. (everything) movable or immovable in this world is ever transient. Among all precious things. death is certain for whatever is born. and life ends in death. and Rakshasas. whose senses are subjugated. all this ends in destruction. who is devoid of egoism. CHAPTER XXX Brahman said: The wheel of life moves on. which staggers in the opening or closing of an eyelid. among (sacrificial) animals. and of men. which is encircled with cold and heat of which pleasure and pain are the joints. The great Vishnu. The Gâyatrî is the first among meters. is everchanging. Now I shall proceed to state the highest and first of all entities. Bhûtas. I. and regulations. the mover of which is the force of the quality of passion. Prajâpati of deities. that of householders (is the first). too. the night ends with (the sun’s) rising. Kinnaras. All action ends in destruction. among sacrifices. which revolves in the midst of grief and destruction. gift. Cows are the first among quadrupeds. and the Prâna lifewind. a wheel of which the spoke is the understanding. And among all immovable entities. which is full of actions and instruments of action. which is lit up by the great egoism. Of all orders. and hunger and thirst the nails fixed into it. and the twice-born among men. the ocean is the first-born. the end of grief ever pleasure. And of all gods. of all words. the noise of which is trouble and toil. which is enveloped in the fearful waters of delusion. of which the environment is home. which is measured by months and half months. and Yakshas. there is no doubt of that. and among vegetable (products) likewise the barley seed. the goat is mentioned (as the first). fire is said to be the first of the elements. The Syena is first among birds. The sun is the first among shining bodies. the rotations of which (constitute) day and night. and of all liquid substances which are to be drunk. The unperceived is the source of the worlds. . all associations end in dissociations. Îsvara is the lord. is the source of the entire universe. the great Meru is stated to be the first-born. of which sunshine and shade are the ruts. the mud for which is penance and regulations. and among all reptiles. study. Therefore one whose self is tranquil. and the same is also the end of everything. the ever holy field of Brahman. water is the best. Among all things to be eaten or swallowed food is the highest. gold (is the first). the eastern quarter is the first. the syllable Om of all the Vedas. of which the bonds are the group of the senses. Dânavas. Of all ages the Krita is the first. Sacrifice. the wind is stated to be the source of (the feelings of) touch. is stated to be the first. And likewise of all wells and reservoirs of water. All accumulations end in exhaustion.
is never deluded. possessed of forgiveness. behaving like good men. sit. who is not thoughtlessly active with the hand or foot. Whatever system of rules is prescribed in this world. and should stand. and alms.which is large. should likewise perform sacrifices and officiate at others’ sacrifices. There should also be a girdle of muñga. and equable to all creatures. and which is devoid of consciousness. they are pious duties. who is not thoughtlessly active with the eye. the imperishable source (of all). should return (from his preceptor’s house). and check. conquers heaven. which is associated with the pairs of opposites. and constant in veracity and piety. (That) sage. which is rendered unsteady by avarice and desire. CHAPTER XXXI Brahman said: Thus duly studying to the best of his power. and who understands the Vedas. the sage who understands piety. and with one’s external organs restrained. with the permission of the preceptor. and likewise always (carry) water (with him). study. which moves towards joy and pleasure. That man among all creatures. and released from all sins. being (born) in a caste of (high) qualifications. and should always bear a staff of the Bilva or Palâsa (wood). gift. or also a deerskin. and full of faith. transcending all pairs of opposites. who applies himself to what is agreeable and beneficial to the preceptor. discharging all these duties as much as is in his power. take food without decrying it. in the way above stated. who is devoted to Vedic rites. released from all impressions. kind. – (thus) one should adopt the sixfold mode of life. The householder. Know that three (of these) duties are the means of livelihood for Brâhmanas. and sacrifice. One should always have the sacred thread and a clean cloth. this has been celebrated from ancient times. or a cloth entirely (dyed with) reddish color. should avoid heedlessness. and should give and receive gifts. who is pure. should behave like the good. And as to the other remaining three duties. all the world. and also the beggar. which is produced by ignorance of various (matters) which is attended upon by fear and delusion. abridge. and who is not thoughtlessly active with his speech or any of his limbs. one should perform the five sacrifices in this world. and be of pure vows. which is made up of (the entities) beginning with the Mahat and ending with the gross elements. who is a sage with all his senses restrained. should. The sage who eats what remains after (offerings) to deities and guests. and self-restrained. who is thus devoted. who is of rigid vows. to follow it is good. he should have matted hair. and keep a bamboo stick and a water-pot filled with water. the forester. One should learn and teach. which is unchecked. The Brâhmana householder. should eat (the leavings) of sacrificial offerings. who always accurately understands the movement and stoppage of the wheel of life. Always devoted to his own wife. the two teaching and officiating at sacrifices. making gifts. attains the highest goal. and which is the cause of the delusion of all beings. and who has duly observed vows. the speed of which is like that of the mind. The clothing of the twice-born (man) should be of linen. and should always associate with good men. or of cotton. who is self-restrained. With regard to those three duties. He who has been first refined by ceremonies. This wheel of life. all these four orders are stated to have the order of householder for their basis. and which is extended by means of attachments. and take exercise (duly). and the Brahmachârin. to such a one the (word) good applies. with his senses restrained. one should restrain one’s lust and hunger. and have his sacred . should sacrifice twice to the fire after becoming clean and with a concentrated (mind). together with the immortals should cast away. and which is (never) fatigued. and likewise living as a Brahmachârin. one who is devoted to his own duty and learned. who duly performs sacrifices and gifts according to his means. which has desire and wrath as its appurtenances. and also receiving untainted gifts. should be kind.
He should move about the world like a worm. and should not rejoice if he obtains. and should not . who wishes to apply himself to final emancipation should adopt the best (line of) conduct. life as a Brahmachârin. Eating only a little. He should honor a guest who comes. conquers heaven. And with his senses restrained. He should eat just enough for his livelihood – for the support of life. nor should he eat when honored. fruits. always making offerings likewise of pure water to satisfy the deities. Restraining the external senses. When eating. One who understands final emancipation should seek to obtain alms after the cleaning of the vessels (used for cooking). and likewise living as a Brahmachârin. in accordance with the (regulations at his) initiation. and likewise no sweet juices. seeking merely to sustain life. and roots and Syâmâka grain. he may dwell in one place. not deceptive and not crooked. a sage who has renounced (all) should go out of towns and dwell in forests. kind. Wearing a skin or the bark of a tree. or bitter. astringent. He should always practice a sinless (mode of) conduct. or which are pungent. performing sacrifices. and also straightforwardness. He should make a fire and feed on the alms (obtained) without asking and without trouble. and which have come spontaneously. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures. In summer. he should devote himself to these eight observances – harmlessness. he should bathe (every) morning and evening. or a Brahmachârin. (Such) a Brahmachârin. he should go about for alms with a concentrated mind. and of rigid observances. the sage should become free from all action. and be agreeable to all beings. always dexterous. by (giving him) water accompanied with roots. does not return to birth. living on fruits and leaves.thread. – a forester whose senses are subdued and who is thus devoted conquers the worlds. Nor should he beg for too much alms. he should not go following after another. or a forest. and he should walk with circumspection over the earth out of compassion to all beings. and in the rains. He should without sloth feed on water. or again a forester. and free from attachment should always make one who comes (as a guest) take a morsel of food. and continent. and when he goes about for alms. eating little. And he should eat (only) what has been obtained with piety. One who is thus devoted. He should resort for shelter to an empty house. full of forgiveness. air. He should not parade (his) piety. preserving his hair and moustache. A man should always bathe in clean water. or a river likewise. for an ascetic should be averse from all earnings (accompanied) with honor. and leaves. free from passion. be engaged in sacred study. and free from avarice. and depending on the deities. who is concentrated in mind. veracity. (he should pass) but a single night in a town. He should honor guests. in a place free from smoke and where people have already eaten. He should also eat always after the deities and guests (are satisfied) and with his speech restrained. and should not be dejected if he does not obtain (alms). and devoted to veracity and piety. and always living within the forest. in order. his path being pointed out by the sun. freedom from (the habit of) carping. and habitual freedom from (the habit of) backbiting. And he should always without sloth give alms out of whatever he has for food. And the man who understands final emancipation should verily do all acts which he has to do. kind. and should also give them shelter at (the proper) time. being restrained in mind. He should eat just enough for livelihood – for the support of life. He should not wish for earnings in common with another. is esteemed. and restrained in all his senses. freedom from anger. pure in body. or the cavern of a mountain. should not enter a town again. Offering safety to all beings. and all forest-products down to grass as they come. always with clean water. looking out for the (proper) time. he should not taste any articles of food which have been eaten by others. and reaching the highest seat. or the foot of a tree. he should move about in a secluded place. having a mind free from envy. He should not make any accumulations. addicted to sacred study. restraint of the external organs. A householder. always in forests. and should eschew dwelling with friends. Refined by means of all ceremonies. and concentrated in mind.
the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols. nor should one wish for gold. He should not accept anything at all other than food and clothing. understanding these same (entities) at the time of the termination (of his life). And he should accept as much as he eats and no more. nor worlds. a wise man should always share (with others). and mind. and also devoid of sound. who is free from the pairs of opposites. and fruits which are not secured (by anybody). and who is free from salutations. or cause to be performed. nor Vedas. which is to be understood. . and the objects of the senses. One should not perturb any other (person). verily. and though dwelling in a house. should be free from attachment. behaving so that others would always disrespect him. who is free from attachments to any entity. nor should one be perturbed by any other (person). who is attached to the self. moving and unmoving. which is unattached. mind. and who is free from (the thought that this or that is) mine. He should not appropriate another’s riches. He should not defile anything by the eye. one should disregard the present. who is free from anxiety for new acquisitions or protection of old acquisitions. Nor. divine. nor reflect on that which is past. That sage is said to be the best who has adopted this (line of) conduct. by an accurate determination about the truth. understanding. he should act in the manner of the deluded. devoid of taste or touch. absolute. and resorting to concealed piety should adopt the mode of life (necessary) for experience. devoid of smell. Those who perceive the self. should not teach. like the atmosphere dwelling in space. One should not think of what is not come. one attains heaven. without a stomach. and which is also devoid of flesh. without a head. and being equable to all beings. and leaves. there is no doubt of that. He should not receive from others. any action involving expectation of fruit. always dwelling in all entities. Freed from all attachments. imperishable. devoid of color. nor the senses. foot. or the mind. he gets emancipation. One should not live by the occupation of an artisan. There the understanding reaches not. flowers. nor should he ever give to others. and should not find fault with the ways of the good. nor valor.follow his own (mere) desire. Therefore the learned man who knows (the) property of being void of symbols. One who has anything to do should take earth. and should be void of (all) belongings. One who draws in the senses from all sides as a tortoise (draws in) his limbs. untainted. who is free from expectations. nor the deities. But owing to the helplessness of people. Though undeluded. as they come. and should not take (anything) unasked. He who is trusted by all beings is said to be the foremost among those who understand final emancipation. exclusively pondering on one point. or involving any destruction of life. and in whom the senses. he attains to the highest seat. after enjoying any object should one become afterwards attached to it. One should not perform. water. the unperceived. and understanding are absorbed. is emancipated. and then. One who knows the truth. depending on none. The senses. which is free from the operations of the qualities. nor should he do anything wrong openly or in secret. and from the ceremony of svâhâ. and should avoid (all) controversies. which is free from anxiety. should act without a purpose. being concentrated (in mind) and indifferent to time. who is free from desires. with his accumulations exhausted. and self-controlled. should meditate. who is free from egoism. which is without hands. being released from all bonds. and stable. One should not hate. and free from distress. and without fixed appointments with people. and the five great elements. and the Purusha likewise. nor penance. being devoted to pious conduct. Rejecting all things. egoism. they never die. or back. pebbles likewise. and who is dependent on none. one should become an ascetic with small belongings. He should perform piety. One should eat what is consecrated by faith. sacrifices. not finding fault with piety. after understanding all these. and who understands the truth. or by speech. who understands all truth. or the assemblage of people.
death. which cause birth. He who knows the truth about the qualities of Pradhâna. free from the (ceremonies of) salutation. and likewise unity and diversity. devoid of qualities. Penance is said to be a light. He who understands determinately the self which is unperturbed. he is laid down (as being able) to move everywhere. he is called intelligent. Cutting and piercing this (tree) with the sword of knowledge of the truth. some (think of) the Brahman as a great forest. and they think all this to be produced from and absorbed into the unperceived. and some as transcendent and without misery. go to the happy path by penance. it is free from the pairs of opposites. in which agreeable and disagreeable fruits are always produced. association and dissociation. free from (the ceremony of) svadhâ. and renunciation the best penance. becomes eligible. One who is free from the pairs of opposites. attaining to the self. Those who are constantly devoted to renunciation. always possessed of flowers. then understanding the Kshetra. and free from egoism. perceive that supreme (principle) by means of knowledge and penance. and transcending the qualities he is released from all sins. by tranquility only. devoid of knowledge of nature. and the Brâhmanas dwelling in the seat of the Brahman understand knowledge to be concerned with the Brahman. and which is the essential element in knowledge. for assimilation with the Brahman. a tree which is produced from the unperceived as the seed. and which is fed upon by all creatures. the sprouts within which are the senses. and some (think of) the Brahman as unperceived. and understands the Pradhâna of all entities. even for (the space of) a wink. CHAPTER XXXIII Brahman said: Some (think of) the Brahman as a tree. developed from the qualities. the great branches of which are the great elements. and the side branches the objects of sense. Abandoning all action. transcending passion. There are these two birds. is emancipated. and who is devoid of egoism. a creature is emancipated. attains to that everlasting (principle) which is free from the pairs of opposites.CHAPTER XXXII Brahman said: The ancients who perceived the established (truth) call renunciation penance. He who even for (the space of) a (single) exhalation. there is no doubt of that. and abandoning both truth and falsehood. And restraining the life-winds again and again . Restraining the self in the self. and with an understanding comprehending all. who are pure. knowledge verily should be understood to be the highest. at the time of the termination (of life) becomes equable. whether agreeable or disagreeable. and devoid of qualities. of unthinkable qualities. and supreme. But as to that other who is above them. a wise man who is free from (the thought that this or that is) mine. which abides in all entities. The great tree of Brahman is eternal. (When) the inner self. and understand the Brahman and wish for the supreme. he repairs to the inexhaustible acquisition of those who have knowledge. and whose minds are refined. (which are) unchanging. is released from misery. which is always possessed of leaves. and (as it were) non-intelligent. everlasting. (correct) conduct is the means to piety. even dwelling in this world. and despises nothing. through the tranquility of the self. and (the attainment of it) depends on Vedic knowledge. The men of talent. and old age. there is no doubt of that. who is free from (the thought that this or that is) mine. is emancipated. there is no doubt of that. becomes fit for immortality. The highest Brahman is very far off. He who desires nothing. which consists of the understanding as its trunk. and which should also be known to be unintelligent. understands that which is beyond nature. The learned man who perceives. and being untainted. and abandoning the bonds in the shape of attachment. whose collection of boughs is the great egoism.
. Some are devoted to harmlessness. too. some say that is not so. others that that is not so. holy. We wish. and what is the cause of the connection between the Kshetrajña and nature. and others again (that it is) manifold. this is good. abandonment. and also renunciation are laid down as (constituting) conduct of the quality of goodness. Some (say) means should be resorted to. Distinction and also association should be accurately understood. and others that there is no doubt. Some have matted hair and skins. O best of the twice-born! Forgiveness. equability. other Brâhmanas (say) sacrifice. Some are for taking food. Some are devoted to goodness. some knowledge. Be pleased now to proceed to state what is (so) mysterious. but others extol penance. Unity and diversity are likewise laid down. (such is) the relation of the drops of water with the leaf of the lotus. That they are always distinct (from one another) is also (said) without (due) consideration. assert the unity of the Kshetrajña and nature. too. Some (say) everything is doubtful. gifts. Some Brâhmanas. CHAPTER XXXIV The sages said: Which (form of) piety is deemed to be the most worthy of being performed? We observe the various modes of piety to be as it were contradictory. always esteems that. that fits one for immortality. O best (of beings)! to be informed of what is good. who are devoted to knowledge. and others indigence. and other persons sacred study. Some extol final emancipation. (he repairs to) that which is beyond the twenty-four.by control of the life-winds. and some (are) clean-shaven and without covering. having again felt doubts. Some people extol action. some are in the midst of doubts. such is their relation. And. Some (say it is) of one form or twofold. truth. who know the Brahman and perceive the truth. But that is not correct. By this very inference the wise verily believe in the Being and nature as one. and come to no determination. Some people are for bathing. It is not possible otherwise to attain to that being. Some say both time and space (exist). Some say the permanent (principle) is impermanent. others distinct. some are for merit and glory. Between the gnat and the udumbara there is observed unity and diversity also. Thus addressed by those Brâhmanas. the venerable. and those who ponder on the element. The men of knowledge extol nothing else beyond goodness. who were the best of sages. and some for pain. and others. and others (that it is) mixed. Here (therefore) our understanding breaks down. Some say (it remains) after the body (is destroyed). and renunciation. straightforwardness. harmlessness. (saying) this is good. nature. and some given up to destruction. Some learned men. courage. be obtains whatever he desires. and others. and talented creator of worlds told them accurately (what they asked). and our mind is distracted. People are acting. Some extol everything. By inference we understand the (attainment to the) being to depend on goodness. some wish for riches. Such is the doctrine of the learned. O best of the gods! piety being thus confused and abounding in contradictions. Thus having first a tranquil self. some are for pleasure. and (others) that it exists not. interrogated the grandsire of the people who spoke to them thus. of ten or twelve (modes). and others say that is not so. And he who is attached to a certain (form of) piety. As a fish is in water distinct (from it). that it exists. and others that that is not so. Some people (say) meditation. The preceptor said: Then those Brâhmanas. others are intent on fasting. there is no doubt of that. some for the omission of bathing. some various kinds of enjoyments. When the quality of goodness predominates in the unperceived. and others tranquility. we are deluded. believe it to be one. knowledge. and others nothing.
Learn that. This is the highest seat. while a wise man likewise knowing distinctions and having a boat with good oars. and may even be destroyed on the way. deliberate on it properly. This has been already explained by the parallel of the . Nature which is non-intelligent knows nothing. and having crossed (it) goes to the other shore. free from vexation and holy in character. the being is laid down (as being) unperceived. that is deemed to be the greatest duty. who perform actions with faith. goes in the water without fatigue. though it is the object of enjoyment. go verily to hell. a learned man remains untainted. For the talented man who knows (these) means. so should one understand. He abides in everything alike. and who entertain avarice and delusion. As far as there is a carriage-path. and going swiftly. So travels the talented man. but the flame is extinguished when the oil and wick are exhausted. afflicted by reason of the chariot. he goes in the carriage. The subject is always the being. devoid of parts. Those who without sloth perform actions with expectations. Even brought into contact with all qualities. and void of intelligence. perceive correctly. and who knows about the qualities. state how the association and dissociation of Kshetrajña and nature (take place). and in essence free from the qualities. as (having the relation) of the gnat and the udumbara. where the carriage-path stops. O Brâhmanas! Well now. It has been explained in the above mode. the light shines. comprehending the gradations one above the other.CHAPTER XXXV Brahman said: Well then. It is established that nature is the property of the being. Who enjoys and what is enjoyed is learnt from the Sâstras. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf. Therefore by pure knowledge one is released from all sins. O best (of men)! Learn what a preceptor told a pupil who went to him. Understand this. For a man to see within (his) self what is agreeable and what is disagreeable to him is good. free from any connection with expectations. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before. the Kshetrajña is free from the pairs of opposites. While there is oil and wick. and he always enjoys nature as a lotus-leaf (enjoys) water. and to be constituted of the qualities. rejoice in this world. I will tell you something more. But those wise and talented men. Nature is said always to abound in the pairs of opposites. through delusion. and devoid of (the thought that this or that is) mine. and is connected with (all) knowledge. throwing aside the boat. One sees a man traveling in a chariot. and nature is stated to be the object. The ancients who perceived the established (truth) call knowledge the highest happiness. Now I will proceed to. And those who are constantly engaged in destruction. Having climbed up a mountain one should not look at the surface of the earth. that by action the fruit is or is not produced. attains supreme happiness. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). being born again and again. Hearing it all. who understands the procedure respecting (knowledge of the) truth and devotion. Non-destruction of all creatures. and who are infidels in their conduct. As a man traveling along some way without provisions for the journey. a learned man goes on abandoning the carriage. such is the progress of the men of understanding. As one goes into (a) dark (place) taking a light (with him). undoubtedly wishes for destruction. Thus nature is perceived. Thus should one understand the accomplishment of piety by (apt) means. And one who is possessed of knowledge enhances (his) happiness even with a fourth share. so those who wish for the supreme go with the light of nature. I will declare to you what you ask of me. And the relation of the two is like that of matter and the maker. As one who without a boat dives into the ocean with his arms only. travels with great discomfort. and soon crosses the reservoir. O best (of men)! The relation here is said to be that between the object and subject. while (another) goes by the same way in a carriage drawn by horses.
and are conversant with piety. glutinous. which belongs to the earth. and above the unperceived is the being. cold and hot likewise. red likewise. smooth. and circular-thus is the color of light said to be of twelve forms. black. above egoism is understanding. Sound and touch also should be understood. bitter. and a development of the Pradhâna (when it is) become Mahat is egoism. the divine source of all entities. abounding with movables and immovables. Sound. soft. and grey likewise. broad. agreeable and disagreeable sound also. Now space has one quality. slippery. White. Space is the highest element. it is said that light has three qualities. astringent. Now space has one quality. sour. I will state at length the numerous qualities of smell. Sound. namely. and soft – thus the quality of air is properly said by Brâhmanas who have reached perfection. touch. diffusive and compact also. so does it result to them. and color likewise. thus is light said to have three qualities. or sound.carriage and pedestrian. void of taste. Shadga. I will speak at length of the numerous qualities of sound. who speak the truth. The objects of the five elements are of the nature of seed. Taste is stated to be of numerous descriptions. and of the elements respectively. tender and clear also. and of (many) ingredients. above that is the unperceived. CHAPTER XXXVI Brahman said: . and color is stated to be of numerous descriptions. to be of twelve descriptions. One who knows which is superior and inferior among entities. taste. and void of color. but they do not yield products. square. and who knows the proper procedure in all actions. too. I will now give (some) information about taste. Smell always belongs to the earth. Now that Pradhâna is unperceived. And touch is the quality of air. and earth. which is void of any smell whatever. sour. and who identifies himself with every being. The unperceived is of the nature of seed. O best of the twice-born! should be understood to be the five qualities of earth. a development of the unperceived is the Mahat. objects of sense are verily stated to be the development. and taste. being overcome by (the thought that this or that is) mine. air is said to have two qualities. should be understood to be of ten descriptions. and beyond these should be understood to be Nishâda and Dhaivata likewise. said to be of six descriptions. Sound. Madhyama. full of examples of agreeable and disagreeable (things). Smell is agreeable or disagreeable. yellow. – thus should smell. and saltish likewise – thus are the forms of taste. It is not possible to move on land after embarking in a boat. together with Gândhâra. and clear also. Egoism is of the nature of seed and a product also again and again. sweet. Rishabha. and touch is stated to be of numerous descriptions. From egoism is produced the development. hurtful. and that is stated to be sound only. touch. And we have heard that the great self is of the nature of seed and a product. hard. egoism is above that. That which sages by their understanding meditate upon. and smell is stated to be (of) numerous descriptions. compact. short long. Learn about their properties. And likewise one cannot move in water after entering a carriage. touch. which is produced in space. touch. repairs to the imperishable self. who are conversant with piety and perceive the truth. be understood to be of ten descriptions. sharp. One who has come by delusion through affection. It should be understood by aged Brâhmanas. that is called the Pradhâna. and bitter likewise. are stated to be the qualities of water. air is said to have (these) two qualities. Thus there are various actions in regard to different objects. and likewise color. The quality of light is color. and water. and likewise Pañkama. which is a development of water. and smell as the fifth – these. And as action is performed in this world. Sweet. Rough. And the five great elements are verily of the nature of seed and products. green. narrow. adheres to that like a fisherman to his boat. Thus sound. and also productive in its essence. is of four qualities. should be understood to be of five qualities. and above that understanding is the self. and rough. the great elements. color likewise.
and herbs. men. and getting rid of the (qualities of) passion and darkness. and the understanding for a drag. And in the same manner the sages attained the godhead by means of penance. it is (the means of) subsistence for all entities. Withdrawing from the mind the objects of mental operations. Medicines. goes to the highest goal. Those who best understand the self. In this the Kshetrajña always moves about. is released from. Those who without sloth perform actions with expectations. not by actions. Those high-souled ones who are devoid of (the thought that this or that is) mine. and is decked on all sides with nets of rivers and mountains. one who kills a Brâhmana. (who are) constantly devoted to penance. The great elements are in every way (beyond) the elements that make up the world. a sage should sit down self-restrained. is adorned with planets and nakshatras. And he who is released. One who drinks spirituous liquors. movable or immovable. Those who are free from (all thought that this or that is) mine. Whatever entities (there are) in this world. who have acquired concentration by a course of penance.Since the mind is ruler of these five elements. like billows in the ocean. He should be understood to be the Kshetrajña. and ends with the gross objects. difficult to learn. Gandharvas. That which begins with the unperceived . gods. Gods. one who violates the bed of his preceptor. And whatever is produced from them is dissolved in due time in those very five great elements. that sin only by penance well performed. nor by a cause. always reach perfection by penance. and includes movables and immovables. He who understands him understands the Vedas. Whatever is difficult to obtain. and difficult to pass through. who always understands thus the chariot pervaded by the Brahman. The mind yokes the senses as a charioteer (yokes) good horses. (sacrificial) animals. And in like manner. Râkshasas. and the understanding are always joined to the Kshetrajña. and always beautified likewise by various (descriptions of) waters. drives about on all sides the great chariot which is pervaded by the Brahman. and it is called the Kshetrajña. one who destroys an embryo. attaining concentration (of mind) on contemplation. This forest of the Brahman begins with the unperceived. For all acquisition has penance for its root. by means of a pure concentration (of mind) on contemplation. and resorting to the pure (quality of) goodness. The senses. for penance is difficult to overcome. receives light from the radiance of the sun and moon. and all other creatures movable or immovable. Asuras. (He) necessarily (becomes) that on which his mind (is fixed). the mind itself is the individual self. Born from that same unperceived (principle). and next the developments produced from the elements. Pitris. enter the highest world of the great. and having their minds always tranquil. they are the very first to be dissolved. attaining concentration (of mind) on contemplation. and who are free from egoism. the mind. enter into the unperceived accumulation of happiness. again acquiring knowledge. and being full of egoism. That learned and talented person verily. all the elements. Such is the upward gradation among entities. and it is the goal of all living creatures. These Brâhmanas. and devoid of egoism. those who have achieved perfection. This is the eternal mystery. perceive the triple world here by penance. and the various sciences are all acquired by means of penance alone. That individual self. beasts and birds. comes not by delusion in the midst of all entities. a man gets rid of all sins. all have been created by nature. in (the matter of) absorbing or bringing (them) forth. all that can be accomplished by penance. and in which the understanding is the drag. The understanding proclaims its power. mounting the chariot to which big horses are yoked. which is the unperceived. has the group of the senses yoked (to it). the creators of the world. has the mind for a charioteer. (Those) men. they go near Prajâpati. and who likewise feed on fruits and roots. And in like manner the noble(-minded) gods went to heaven. Pisâkas. The Lord Prajâpati created all this by the mind only. and abandons everything as fruitless. difficult to vanquish. one who steals. The mind always presides over the great elements. even from those five elements. obtain the great and highest world. are born here again and again. and (after) these developments.
incomprehensible. If you have love for me. And. By action a creature is born with a body and made up of the sixteen. getting rid of all sins. O Lord! then tell it me. Then will you attain perfection. which is incomprehensible (even) to those who feed on nectar. Do you. Therefore those who are far-sighted have no attachment to actions. not full of action. The self-restrained man who thus understands the immortal. three syllables the eternal Brahman. And now. The preceptor said: Thus instructed by the preceptor Brahman. changeless. O supporter of the family of the Kauravas! then having heard this (instruction) relating to the self. he understands that holy Brahman. who is without expectations. and ever indestructible and unattached (principle). Vâsudeva said: I am the preceptor. O Phâlguna! Vaisampâyana said: . This goal can be reached by one who is alike to all beings. and not mine is the eternal. then you will acquire perfection. who is without attachment. he certainly becomes immortal and not to be restrained. O Krishna! and who the pupil. This is the goal of those who are indifferent (to the world). Knowledge brings forth the being. of pure self! duly act according to the words of Brahman which I have stated. O supporter of the family of the Kauravas! going to which one grieves not. O Janârdana! If this verily. is fit to be heard by me.and ends with the gross objects is stated to be of the nature of ignorance. was that Brâhmana. And they see all the movements which are produced by development. O son of Kuntî! and then attained final emancipation. Some men of dull understandings extol action. too. unmoving. O chief of the descendants of Bharata! it is long since I saw the lord my father. with your consent. O Dhanañjaya! I have related this mystery to you out of love for you. This is the uncensored (mode of) conduct. Two syllables are death. sages! Act thus forthwith. having done all he should have done. he dies not. attained to that seat. O you of mighty arms! And know the mind to be my pupil. he attains tranquility. It was this same thing I stated to you before when the time for battle had come. O noble person. Mine is death. Vâsudeva. This is the goal of those emancipated ones who are intent on knowledge. But (you should) learn that whose nature is devoid of qualities. Arjuna said: Who. than which nothing greater exists. and who looks alike on everything. changeless. This is the eternal piety. I wish to see him. said: That pupil thus instructed in the highest piety by the preceptor. those high-souled sages acted accordingly. and then attained to the worlds. indeed. But as to the high-souled ancients they do not extol action. always duly act (according to it). This is what is acquired by men of knowledge. and that is acceptable and constitutes immortality. which is uncreated. And the nature of tranquility is as when one sees a dream. And the pupil. O you of mighty arms! Therefore fix your mind on this. did everything (accordingly). Expelling all impressions. you will attain the absolute final emancipation. I have now declared everything to you. Then when this piety is duly practiced. And when the understanding is clear. O best of Brâhmana. in consequence of these means. He who thus understands the self to which there is nothing prior. and restraining the self in the Self. This being is stated to be full of knowledge.
Be pleased. who is of a devout heart.When Krishna spoke these words. O you who understand piety! to see there king Yudhishthira. ‘O Krishna! let us verily go today to the city of Gagasa.’ Om Tat Sat . and after taking leave of him to go to your own city. Dhanañjaya replied (saying).