Anugita
The second discourse to Arjuna by lord Krishna
Edited by Jay Mazo. 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:
Janamejaya said:
What conversation, O twice-born one I took place between the high-souled Kesava and Arjuna, while they dwelt in that palace after slaying their enemies?
Vaisampâyana said:
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:
Vaisampâyana said:
Thus addressed, that best of speakers, Krishna, possessed of great glory, replied in these words after embracing Arjuna.
Vâsudeva said:
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:
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:
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:
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:
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:
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:
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 twice-born! 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 action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmachârin, adherence to prescribed regulations, restraint of the senses, and also tranquility, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honoring deities and guests, honoring preceptors, pity, purity, constant restraint of the organs, and causing good to be done; this is said to be the conduct of the good. From this is produced piety, which protects people to eternity.
Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is). And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end. By this are people held in check from making a slip in the paths of piety. But the devotee who is released is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that is the sole cause by which he comes here (in a) degraded (form).
There is in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed. From that he created the Pradhâna, the material cause of all embodied (selves), by which all this is pervaded, and which is known in the world as the highest. This is what is called the destructible; but the other is immortal and indestructible. And Prajâpati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each (species).
Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return. What I say is all correct and proper, like (what may be said by) any talented person who has in a former birth perceived the self. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate, and ruin to be connected with action, and who remembers that whatever little there is of happiness is all misery, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross.
He who understands the Pradhâna, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness. Then seeking after the supreme seat, he becomes indifferent to everything. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
CHAPTER IV
He who becoming placid, and thinking of naught, may become absorbed in the one receptacle, abandoning each previous (element), he will cross beyond (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquility, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed, is released. He who moves among all beings as if they were like himself, who is self-controlled, pure, free from vanity and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious, who casts off (the merit or sin) previously accumulated, whose self is tranquillized by the exhaustion of the primary elements of the body, and who is free from the pairs of opposites, is released. One who does no action, and who has no desire, looks on this universe as transient, like an Aswattha tree, always full of birth, death., and old age. Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults, he procures the release of his self from bonds in no long time.
Seeing the self void of smell, void of taste, void of touch, void of sound, void of belongings, void of color, and unknowable, he is released. He who sees the enjoyer of the qualities, devoid of qualities, devoid of the qualities of the five elements, devoid of form, and having no cause, is released. Abandoning by the understanding all fancies bodily and mental, he gradually obtains tranquility, like fire devoid of fuel. He who is free from all impressions, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance, he is indeed released. Then freed from all impressions, he attains to the eternal Supreme Brahman, tranquil, unmoving, constant, indestructible. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self. I will impart instruction regarding it accurately. Learn from me the paths by which one directing the self within the self perceives the eternal (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance, he should practice concentration of mind for final emancipation. Then the talented Brâhmana, who has practiced penance, who is constantly practicing concentration of mind, should act on (the precepts of) the science of concentration of mind, seeing the self in the self by means of the mind. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation, perceives the self in the self.
Being self-restrained and self-possessed, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind sees the self in the self, As a person having seen one in a dream, recognizes him (afterwards), saying, ‘This is he;’ so does one who has achieved proper concentration of mind perceive the self. And as one may show the soft fibers, after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is called the Muñga; the soft fibers stand for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated, then there is no ruler over him, since he is the lord of the triple world. He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods; and abandoning the transient body, he attains to the inexhaustible Brahman.
When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything. He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection, which consist in pain and grief. Weapons do not pierce him; there is, no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practicing concentration should never become despondent. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself.
Now listen how one habituated to exclusive meditation attains concentration. Thinking of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his mind both in its external and internal (operations) in that habitation in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in anyway wander outside. Restraining the group of the senses, in a forest free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He should meditate on his teeth, palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu! having been thug instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. ‘How does this food eaten from time to time become digested in the stomach? How does it turn to juice, and how also to blood? And how, too, do the flesh, and marrow, and muscles, and bones—which all (form) the bodies for embodied (selves)–develop in a woman as that (self) develops? How, too, does the strength develop? (And how is it also) about the removal of non-nutritive (substances), and of the excretions, distinctly? How, too, does he breathe inwards or outwards? And what place does the self occupy, 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.’ Thus questioned by that Brâhmana, O Mâdhava! I replied, ‘O you of mighty arms! O restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property, so placing one’s mind in one’s body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness.
Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhâna. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has cars on all sides; he stands pervading everything in the world. The soul sees the self come out from the body; and abandoning his body, he perceives the self,–holding it to be the immaculate Brahman,–with, as it were, a mental smile. And then depending upon it thus, he attains final emancipation in me.
This whole mystery I have declared to you, O best of Brâhmanas! I will now take my leave, I will go away; and do you (too) go away, O Brâhmana! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance,–that Brâhmana of rigid vows,–went away as he pleased.
Vâsudeva said:
Vâsudeva said:
Having spoken to me, O son of Prithâ! these good words relating to the piety (required) for final emancipation, that best of Brâhmanas disappeared then and there. Have you listened to this, O son of Prithâ! with a mind (fixed) on (this) one point only? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Prithâ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prithâ! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods, O son of Kuntî! is filled by those who perform actions. And the gods are not pleased with a cessation of the mortal form. For as to that eternal Brahman, O son of Prithâ! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sûdras likewise, attain the supreme goal. What then (need be said of) Brâhmanas, O son of Prithâ! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of Pându! who, possessed of talents, full of faith, and energetic, casts aside as unsubstantial the (whole) substance of this world, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Prithâ! who practices concentration of mind constantly throughout six months.
CHAPTER V
On this, too, O chief of the descendants of Bharata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prithâ! between a husband and wife. A Brâhmana’s wife, seeing the Brâhmana her husband, who had gone through all knowledge and experience, seated in seclusion, spoke to him (thus): ‘What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and undiscerning. We have heard that wives attain to the worlds acquired by (their) husbands. What goal, verily, shall I reach, having got you for my husband?’ Thus addressed, that man of a tranquil self, spoke to her with a slight smile: ‘O beautiful one! O sinless one! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch), or seen, or heard, that only do the men of action engage in as action.
Those who are devoid of knowledge only lodge delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an instant. From birth to the destruction of the body, action, good or bad, by act, mind or speech, does exist among (all) beings. While the paths (of action), in which the materials are visible, are destroyed by demons, 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, and the moon together with the fire, upholding (all) beings (as) the mover of the intellectual principle; (the seat) for which Brahman and others concentrating (their minds) worship that indestructible (principle), and for which learned men have their senses restrained, and their selves tranquil, and (observe) good vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It is not to be touched by the sense of touch, but is to be apprehended by the mind. It cannot be conquered by the eyes, and is entirely beyond the senses of hearing. It is devoid of smell, devoid of taste and touch, devoid of color and sound, and imperishable. (It is that) from which (this whole) expanse (of the universe) proceeds, and on which it rests.
From this the Prâna, Apâna, Samâna, Vyâna, and Udâna also proceed, and into it they enter. Between the Samâna and the Vyâna, the Prâna and the Apâna moved. When that is asleep, the Samâna and Vyâna also are absorbed; and between the Prâna and the Apâna dwells the Udâna pervading (all). Therefore the Prâna and the Apâna do not forsake a sleeping person. That is called the Udâna, as the life-winds are controlled (by it). And therefore those who study the Brahman engage in penance of which I am the goal. In the interior, in the midst of all these (life-winds) which move about in the body and swallow up one another, blazes the Vaisvâna fire sevenfold. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the understanding, these are the seven tongues of the blaze of Vaisvânara. That which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, and also that which is to be thought of, and that which is to be understood, those are the seven (kinds of) fuel for me.
That which smells, that which cats, that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests. And mark this always, O beautiful one! The learned sacrificers throwing (in) due (form) the seven offerings into the seven fires in seven ways, produce them in their wombs; (namely), that which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, that which is to be thought of, and also that which is to be understood. Earth, air, space, water, and light as the fifth, mind and understanding, these seven, indeed, are named wombs. All the qualities which stand as offerings are absorbed into the mouth of the fire; and having dwelt within that dwelling are born in their respective wombs. And in that very (principle), which is the generator of all entities, they remain absorbed during (the time of) deluge.
From that is produced smell; from that is produced taste; from that is produced color; from that touch is produced; from that is produced sound; from that doubt is produced; from that is produced determination. This (is what) they know as the sevenfold production. In this very way was it comprehended by the ancients. Becoming perfected by the perfect sacrifice, they were perfectly filled with light.’
CHAPTER VI
The Brâhmana said: On this, too, they relate this ancient story. Learn now of what description is the institution of the ten sacrificial priests. The ear, the tongue, the nose, the two feet, the two hands, speech, the genital organ, and the anus, these, verity, are ten sacrificial priests, O beautiful one! Sound, touch, color, and taste, smell, words, action, motion, and the discharge of semen, urine, and excrement, these are the ten oblations. The quarters, wind, sun, moon, earth and fire, and Vishnu also, Indra, Prajâpati, and Mitra, these, O beautiful one! are the ten fires. The ten organs are the makers of the offering; the offerings are ten, O beautiful one! Objects of sense, verily, are the fuel; and they are offered up into the ten fires.
The mind is the ladle; and the wealth is the pure, highest knowledge}. (Thus) we have heard, was the universe duly divided. And the mind, which is the instrument of knowledge, requires everything knowable (as its offering). The mind is within the body the upholder of the frame, and the knower is the upholder of the body. That upholder of the body is the Gârhapatya fire; from that another is produced, and the mind which is the Âhavanîya; and into this the offering is thrown. Then the lord of speech was produced; that (lord of speech) looks up to the mind. First, verily, are words produced; and the mind runs after them.
The Brâhmana’s wife said:
The Brâhmana’s wife said:
How did speech come into existence first, and how did the mind come into existence afterwards, 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, and (though) developed, does not comprehend? What verily obstructs it?
The Brâhmana said:
The Brâhmana said:
The Apâna becoming lord changes it into the state of the Apâna in consequence. That is called the movement of the mind, and hence the mind is in need (of it). But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings and spoke (to him thus), ‘Say which of us is superior; destroy our doubts, O lord!’ Thereupon the lord positively said to speech, ‘Mind (is superior).’ But speech thereupon said to him, ‘I, verily, yield (you) your desires.’
The Brâhmana said:
The Brâhmana said:
Know, that (in) my (view), there are two minds, immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind. To that you are superior. But inasmuch, O beautiful one I as you came personally to speak to me (in the way you did), therefore, O Sarasvatî! you shall never speak after (hard) exhalations. The goddess speech, verily, dwelt always between the Prâna and Apâna. But, O noble one! going with the Apâna wind, though impelled, (in consequence of) being without the Prâna, she ran up to Prajâpati, saying, ‘Be pleased, O venerable sir!’ Then the Prâna appeared again nourishing speech. And therefore speech never speaks after (hard) exhalation. It is always noisy or noiseless. Of those two, the noiseless is superior to the noisy (speech). This excellent (speech), like a cow, yields milk, and speaking of the Brahman it always produces the eternal (emancipation). This cow-like speech, O you of a bright smile! is divine, with divine power. Observe the difference of (its) two subtle, flowing (forms).
The Brâhmana’s wife said:
The Brâhmana’s wife said:
What did the goddess of speech say on that occasion in days of old, when, though (she was) impelled with a desire to speak, words could not be uttered?
The Brâhmana said:
The Brâhmana said:
The (speech) which is produced in the body by means of the Prâna, and which then goes into the Apâna, and then becoming assimilated with the Udâna leaves the body, and with the Vyâna envelopes all the quarters, then (finally) dwells in the Samâna. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable.
CHAPTER VII
The Brâhmana said:
The Brâhmana said:
On this, too, O beautiful one! they relate this ancient story, (which shows) of what description is the institution of the seven sacrificial priests. The nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, (which are) seven according to (their several) natures.
The Brâhmana’s wife said:
The Brâhmana’s wife said:
How (is it) these do not perceive each other, dwelling (as they do) in a minute space? What are their natures, O venerable sir? Tell me this, O lord!
The Brâhmana said:
The Brâhmana said:
Not knowing the qualities (of anything) is ignorance (of it). Knowledge of the qualities is knowledge. And these never know the qualities of each other. The tongue, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend smells, the nose apprehends them. The nose, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the skin, the mind, and the understanding also, do not apprehend colors, the eye apprehends them. The nose, the tongue, and next the eye, the ear, the understanding, the mind likewise, do not apprehend (objects of) touch, the skin apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the understanding also, do not apprehend sounds, the ear apprehends them. The nose, the tongue, and the eye, the skin, the ear, and the understanding also, do not apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the skin, the ear, and the mind also, do not apprehend final determination, the understanding apprehends it. On this, too, they relate this ancient story,–a dialogue, O beautiful one! between the senses and the mind.
The mind said:
The mind said:
The nose smells not without me, the tongue does not perceive taste, the eye does not take in color, the skin does not become aware of any (object of) touch. Without me, the ear does not in any way hear sound. I am the eternal chief among all elements. Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects, even with the senses exerting themselves.
The senses said:
The senses said:
This would be true as you believe, if you, without us, enjoyed the enjoyments (derived from) our objects. If when we are extinct, (there is) pleasure and support of life, and if you enjoy enjoyments, then what you believe is true; or if when we are absorbed, and objects are standing, you enjoy objects according to their natures by the mere operation of the mind.
If again you think your power over our objects is constant, then take in colors by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of) touch by the understanding. For those who are powerful have no rules (to govern them); rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours objects shown by us, both past and future, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects perform their functions.
And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects of sense, (which is) like entering a house without a door, always meets death, on the exhaustion of the life-winds, as a fire which is kindled (is extinguished) on the exhaustion of fuel. Granted, that we have connections with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception, and so long no happiness can accrue to you.
CHAPTER VIII
The Brâhmana said:
The Brâhmana said:
On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prâna and the Apâna, and the Udâna, and also the Samâna and the Vyâna, are the five sacrificial priests.
The Brâhmana’s wife said:
The Brâhmana’s wife said:
My former belief was that the sacrificial priests were seven by (their) nature. State how the great principle is that there are verily five sacrificial priests.
The Brâhmana said:
The Brâhmana said:
The wind prepared by the Prâna afterwards becomes the Apâna. The wind prepared in the Apâna then works as the Vyâna. The wind prepared by the Vyâna works as the Udâna. And the wind prepared in the Udâna is produced as Samâna. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us.’
Brahman said:
Brahman said:
He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like.
The Prâna said:
The Prâna said:
When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!
The Brâhmana said:
The Brâhmana said:
Then the Prâna became extinct, and again moved about. Then the Samâna and Udâna also, O beautiful one! spoke these words, ‘You do not pervade all this here as we do. You are not the greatest among us, O Prâna, because the Apâna is subject to you.’ The Prâna again moved about, and the Apâna said to him.
The Apâna said:
The Apâna said:
When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!
The Brâhmana said:
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.’ Then the Apâna moved about, and the Vyâna spoke to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct.
And on my moving about, they again move about. I am the greatest. See I am extinct!’
The Brâhmana said:
The Brâhmana said:
Then the Vyâna became extinct, and again moved about. And the Prâna and Apâna, and the Udâna, and the Samâna, spoke to him, ‘You are not the greatest among us, O Vyâna! because the Samâna is subject to you.’ The Vyâna moved about again, and the Samâna spoke again. ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Samâna moved about, and the Udâna said to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Udâna became extinct, and again moved about. And the Prâna and Apâna, and the Samâna, and the Vyâna also, spoke to him: ‘O Udâna! you are not the greatest. The Vyâna only is subject to you.’
The Brâhmana said:
The Brâhmana said:
Then Brahman, the lord of (all) creatures, said to them who were assembled together: You are all greatest, and not greatest. You are all possessed of one another’s qualities. All are greatest in their own spheres, and all support one another. There is one unmoving (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only, (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.’
CHAPTER IX
The Brâhmana said:
The Brâhmana said:
On this, too, they relate this ancient story, a dialogue between Nârada and the sage Devamata.
Devamata said:
Devamata said:
When a creature is about to be born, what comes into existence first, his Prâna, or Apâna, or Samâna, or Vyâna, or else Udâna?
Nârada said:
Nârada said:
By whichever the creature is produced, that which is other than this first comes to him. And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely.
Devamata said:
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, which (move) upwards, or downwards, or transversely.
Nârada said:
Nârada said:
Pleasure is produced from a mental operation, and (it) is also produced from a sound, (it) is also produced from taste, and (it) is also produced from color, and (it) is also produced from touch, and (it) is also produced from smell. This is the effect of the Udâna; the pleasure is produced from union. From desire the semen is produced; and from the semen is produced menstrual excretion. The semen and the blood are produced by the Samâna and the Vyâna in common. From the combination of the semen and the blood, the Prâna comes first into operation; and the semen being developed by the Prâna, the Apâna then comes into operation.
The pair Prâna and Apâna go upwards and downwards, and the Samâna and Vyâna are called the pair (moving) transversely. It is the teaching of the Veda, that the fire verily is all the deities, and knowledge (of it) arises among Brâhmanas, being accompanied by intelligence. The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connection with it, in which the offering is thrown. Those who understand the sacrifice understand the Samâna and the Vyâna as the principal (offering). The Prâna and Apâna are portions of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. As to that which is distinct from these pairs, hear me speak about that. Day and night are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas.
The two—good and evil–:are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. First, the Samâna and Vyâna, their function is performed: then, secondly, the Samâna comes into operation again. Then the Vâmadevya for tranquility, and tranquility is the eternal Brahman. This is the excellent seat of the Udâna as understood by Brâhmanas.
CHAPTER X
On this, too, they relate an ancient story (showing) of what nature is the institution of the Kâturhotra. The due performance of it in its entirety is now taught. Hear me, O good woman! state this wonderful mystery. The instrument, the action, the agent, and emancipation, these, indeed, O you of a (pure) heart! are the four Hotris by whom this universe is enveloped. Hear also the assignment of causes exhaustively. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, mind and understanding, these seven should be understood to be the causes of (the knowledge of) qualities. Smell, and taste, and color, sound, and touch as the fifth, the object of the mental operation and the object of the understanding, these seven are causes of action. He who smells, he who eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks, and he who understands, these seven should be understood to be the causes of the agents.
These, being possessed of qualities, enjoy their own qualities, agreeable and disagreeable. And I am here devoid of qualities. Thus these seven are the causes of emancipation. And among the learned who understand (everything), the qualities which are in the position of the deities, each in its own place, always enjoy the offering according to prescribed rules. To him who is not learned, eating various (kinds of) food, the (feeling of this or that being) mine adheres. And cooking food for himself, he, through the (feeling of this or that being) mine, is ruined. The eating of that which should not be eaten, and drinking of intoxicating drinks also destroys him.
He destroys the food, and destroying that food he is destroyed in return. The learned man, being (himself) a ruler, destroying this food again produces it. And not even a trifling obstacle arises to him from that food. Whatever is thought by the mind, whatever is spoken by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, and whatever is smelt by the nose, absorbing all these offerings from all sides, together with those (senses) which with the mind are six, my fire of (high) qualifications, shines dwelling within the body. My sacrifice of concentration of mind is in progress, the performance of which yields the fire of knowledge; the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind; and which is very beneficial on account of the abandonment of everything; the Brahman priest in which, is the counselor in all action; the Hotri priest, the self the Adhvaryu priest, (the self) whose hymn of praise is the offering; the Sastra of the Prasâstri, truth; and the Dakshinâ, final emancipation. On, this, too, Rik verses are recited by the men who understand Nârâyana—the god Nârâyana to whom they formerly offered animal (offerings). On that Sâman hymns, are sung, of which an illustration is stated. O modest one! understand that god Nârâyana, who is the self of everything.
CHAPTER XI
There is one director; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. There is one kinsman; there is no second (different) from him.
I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen, (and) the seven Rishis, O son of Prithâ! shine in heaven. There is one hearer; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an instructor, Sakra acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Prajâpati.
The gods, and sages, and the snakes, and the demons, approaching Prajâpati, said (to him): ‘Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions. When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct. And he becomes a man of conduct according to his own desire, who, owing to his desires, is given up to the pleasures of the senses.
But he who, casting aside vows and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmachârin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the Brahman. Such is this subtle life as a Brahmachârin understood by the wise. Understanding it they practiced it, being instructed by the Kshetrajña.
CHAPTER XII
The Brâhmana said:
The Brâhmana said:
I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly. And I have entered the great forest.
The Brâhmana’s wife said:
The Brâhmana’s wife said:
Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest?
The Brâhmana said:
The Brâhmana said:
There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it. There is nothing smaller than that, there is nothing larger than that. There is nothing more subtle than that; there is no other happiness equal to, that. Entering it, the twice-born do not grieve, and do not exult. They are not afraid of anybody, and nobody is afraid of them. In that forest are seven large trees, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colors. That forest is filled with trees producing flowers and fruits of four colors. That forest is filled with trees producing flowers and fruits of three colors, and mixed. That forest is filled with trees producing flowers and fruits of two colors, and of beautiful colors.
That forest is filled with trees producing flowers and fruits of one color, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colors. There is one fire here, connected with the Brahman, and having a good mind. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation. The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranquility, which depends on knowledge, which has contentment for its water, and which has the Kshetrajña within for the sun. The good who attain to that, have no fear afterwards.
Its end cannot be perceived upwards or downwards or horizontally. There always dwell seven females there, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb all the higher delights of people, as inconstancy (absorbs) everything. In that same (principle) the seven perfect sages, together with their chiefs, the richest, abide, and again emerge from the same.
Glory; brilliance, and greatness, enlightenment, victory, perfection, and power—these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman. And there is the confluence of the rivers in the secluded place for the sacrifice, whence those who are contented in their own selves repair to the divine grandsire himself. Those whose wishes are reduced, whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquility. And aspiring to that forest, they are born so as not to lose courage. Such, indeed, is this holy forest, as understood by Brâhmanas. And understanding it, they act (accordingly), being directed by the Kshetrajña.
CHAPTER XIII
The Brâhmana said:
I do not smell smells, I perceive no tastes, I see no color, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies. Nature desires objects which are liked; nature hates all (objects) which are hateful. Desire and hatred are born from nature as the upward and downward life-winds, after attaining to the bodies of living creatures. Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that (self), I am in no wise attached (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures, as there is no (taint) of a drop of water on lotuses. They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are performed, the net of enjoyments does not attach itself to it, as the net of the sun’s rays does not attach itself to the sky. On this, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic.
Understand that, O glorious one! Seeing an animal being sprinkled at a sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu, censuring (the act) as destruction of life. The Adhvaryu answered him (saying), this goat will not be destroyed. (This) creature will obtain welfare, since the Vedic text is such. For that part of him which is of the earth will go to the earth; whatever in him is produced from water, that will enter water. His eye (will enter) the sun, (his) ear the quarters, and his life-winds likewise the sky. There is no offence on my part, adhering (as I do) to the scriptures.
The Ascetic said:
The Ascetic said:
If you perceive (that) good (will) result upon his life being severed (from him), then the sacrifice is for the goat, what benefit (is it) to you? Let the brother, father, mother, and friend (of the goat) give you their consent; take him (to them) and consult (them), especially as he is dependent. You ought to inquire of those who can give their consent thus. After hearing their consent, (the matter) will be fit for consideration. The life-winds, too, of this goat have gone to their sources, and I think only his unmoving body remains. To those who wish to derive enjoyment from the slaughter (of a living creature), the unconscious body being comparable to fuel, that which is called an animal becomes the fuel. The teaching of the elders is, that refraining from slaughter (of living creatures) is (the duty) among all duties. We maintain that that action should be performed which involves no slaughter. (Our) proposition is no slaughter (of living creatures). If I spoke further, it would be possible to find fault with your proceedings in many ways. Always refraining from the slaughter of all beings is what we approve. We substantiate (this) from what is actually visible, we do not rely on what is not visible.
The Adhvaryu said:
The Adhvaryu said:
You enjoy the earth’s quality of fragrance, you drink watery juices, you see the colors of shining bodies, you touch the qualities of the air, you hear the sound produced in space, you think by the mind (on the objects of) mental operations. And all these entities, you believe, have life. You have not (then) abstained from taking life. You are (engaged) in the slaughter (of living creatures). There is no movement without slaughter (of living creatures). Or what do you think, O twice-born one?
The Ascetic said:
The Ascetic said:
The indestructible and the destructible, such is the double manifestation of the self. Of these the indestructible is the existent, the manifestation as an individual (entity) is called the destructible. The life-winds, the tongue, the mind, and (the quality of) goodness, together with (the quality of) passion, (these make up) the manifestations as individual entities. And to one who is free from these manifestations, who is free from the pairs of opposites, who is devoid of expectations, who is alike to all beings, who is free from (the thought that this or that is) mine, who has subdued his self, and who is released on all hands, there is no fear anywhere.
The Adhvaryu said:
The Adhvaryu said:
O best of talented men! one should in this (world) dwell in company of good men only. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others.
The Brâhmana said:
The Brâhmana said:
With this explanation, the ascetic thereafter remained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brâhmanas understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetrajña.
CHAPTER XIV
The Brâhmana said:
On this, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between Kârtavîrya and the ocean. (There lived once) a king named Arjuna, a descendant of Kritavîrya, possessed of a thousand arms, who with his bow conquered the (whole) earth up to the ocean. Once on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, ‘O brave man! do not throw arrows (on me). Say, what shall I do for you? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord!’
Arjuna said:
Arjuna said:
If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me.
The ocean said:
The ocean said:
If, O king! you have heard of the great sage Jamadagni, his son is (the) proper (person) to show you due hospitality.
Then the king, full of great wrath, went away, and arriving at that hermitage approached Râma only. In company with his kinsmen, he did many (acts) disagreeable to Râma, and caused much trouble to the high-souled Râma. Then the power of Râma, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Râma, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Râma also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king.
Then the king, full of great wrath, went away, and arriving at that hermitage approached Râma only. In company with his kinsmen, he did many (acts) disagreeable to Râma, and caused much trouble to the high-souled Râma. Then the power of Râma, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Râma, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Râma also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king.
Then some of the Kshatriyas, often troubled by fear of the son of Jamadagni, entered mountains and inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not performing their prescribed duties through fear of him, became Vrishalas, owing to the disappearance of Brâhmanas. Thus the Dravidas, Âbhîras, Paundras, together with the Sâbaras, became Vrishalas, owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brâhmanas, were also destroyed by the son of Jamadagni.
At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Râma, ‘O Râma! O Râma! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kinsmen of Kshatriyas over and over again?’ Then, too, his grandfathers, with Rikîka as their head, likewise said to the high-souled (Râma), ‘Desist, O noble one!’ But Râma, not forgiving his father’s murder, said to those sages, ‘You ought not to keep me back from this.’
The Pitris said:
The Pitris said:
O best of victors! you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you, being a Brâhmana, to slaughter these kings.
CHAPTER XV
The Pitris said:
On this, too, they relate an ancient story; hearing that (story), O best of the twice-born! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean,–having performed very difficult deeds,–he turned his mind to subtle (subjects). While he was sitting at the foot of a tree, O you of great intelligence! his thoughts, abandoning (those) great deeds, turned to subtle (questions).
Alarka said:
Alarka said:
My mind is become (too) strong; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere. As by its unsteadiness, it wishes, to make all mortals perform action, I will cast very sharp-edged arrows at the mind.
The mind said:
The mind said:
These arrows, O Alarka! will not penetrate through me at all. They will, only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration:–
Alarka said:
Hearing that, he then spoke these words after consideration:–
Alarka said:
Smelling very many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose.
The nose said.
The nose said.
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration:–
Alarka said:
Hearing that, he then spoke these words after consideration:–
Alarka said:
Enjoying savory tastes, this (tongue) hankers after them only. Therefore I will cast sharp arrows at the tongue.
The tongue said:
The tongue said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration:–
Alarka said:
Hearing that, he then spoke these words after consideration:–
Alarka said:
Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows.
The skin said:
The skin said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration:–
Alarka said:
Hearing that, he then said after consideration:–
Alarka said:
Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear.
The ear said:
The ear said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration:–
Alarka said:
Hearing that, he then said after consideration:–
Alarka said:
Seeing numerous colors, the eye hankers after them only. Therefore I will destroy the eye with sharp arrows.
The eye said:
The eye said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration:–
Alarka said:
Hearing that, he then said after consideration:–
Alarka said:
This (understanding) forms various determinations by its operation. Therefore I will cast sharp arrows at the understanding.
The understanding said:
The understanding said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
The Brâhmana said:
The Brâhmana said:
Then Alarka even there employed himself in a fearful penance difficult to perform; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born! Alarka, the best of talented (men), could not arrive at anything better than concentration of mind. Then directing his mind to one point, he became steady, and applied himself to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, ‘O! Alas! that we should have engaged in all external (matters); that being possessed of a desire for enjoyments, we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind.’
Do you understand this too, O Râma! and do not kill Kshatriyas. Perform a fearful penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of Jamadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach.
CHAPTER XVI
The Brâhmana said:
There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy, these three are qualities appertaining to the quality of goodness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows, a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambarîsha, who had become tranquil (in mind). When vices were in the ascendant, and good (men) were oppressed, Ambarîsha, of great glory, forcibly possessed himself of the kingdom.
He (then) restraining his own vices, and honoring good men, attained high perfection, and sang these verses: ‘I have conquered most vices; destroyed all foes; but there is one, the greatest, vice which should be destroyed and which I have not destroyed—that (vice), being impelled by which, a creature does not attain freedom from desire, and being troubled by desire, understands (nothing) while running into ditches; (that vice), being impelled by which, a man even does what ought not to be done. That avarice—cut (it) off, cut (it) off with sharp swords. For from avarice is born desire; then anxiety comes into existence; and he who desires, mostly acquires qualities appertaining to the quality of passion. Obtaining those, he mostly acquires qualities appertaining to the quality of darkness. When the bodily frame is destroyed, he, owing to these qualities, is born again and again, and engages in action. And at the expiration of life, again with his body dismembered and scattered about, he meets death, and again birth. Therefore, properly perceiving this, and restraining avarice by courage, one should wish for sovereignty in the self. This is sovereignty; there is no other sovereignty here. The self properly understood is itself the sovereign.’ Such were the verses sung with regard to the great sovereignty, by the glorious Ambarîsha, who destroyed the one (chief vice), avarice.
CHAPTER XVII
The Brâhmana said:
On this, too, they relate this ancient story (in the shape of) a dialogue, O you of a pure heart! between a Brâhmana and Janaka. King Janaka, by way of punishment, said to a Brâhmana who had fallen into some offence: ‘You should not live within my dominions.’ Thus spoken to, the Brâhmana then replied to that best of kings: ‘Tell me, O king! how far (extend) the dominions which are subject to you. I wish, O Lord! to live in the dominions of another king, and, O master of the earth! I wish to do your bidding according to the Sâstras.’ Thus spoken to by that glorious Brâhmana, the king then heaved frequent and warm sighs, and said nothing in reply. While that king of unbounded power was seated, engaged in meditation, a delusion suddenly came upon him, as the planet upon the sun. Then when the delusion had gone off, the king recovered himself, and after a short while spoke these words to the Brâhmana.
Janaka said:
Janaka said:
Though this country, which is the kingdom of my father and grandfather, is subject (to me), I cannot find my domain, searching through the (whole) earth. When I did not find it on the earth, I looked for Mithilâ; when I did not find it in Mithilâ, I looked for my own offspring. When I did not find it among them, then came the delusion on me. Then on the expiration of the delusion, intelligence again came to me. Now I think that there is no domain (of mine), or that everything is my domain. Even this self is not mine, or the whole earth is mine. And as mine, so (is it) that of others too, I believe, O best of the twice-born! Live (here, therefore) while you desire, and enjoy while you live.
The Brâhmana said:
The Brâhmana said:
Tell me, what belief you have resorted to, by which, though this country, which is the kingdom of your father and grandfather, is subject to you, you have got rid of (the notion that this or that is) mine. What conviction have you adopted, by which verily you consider your whole domain as not (your) domain, or all as your domain?
Janaka said:
Janaka said:
I understand (all) conditions here, in all affairs, to be terminable, hence I could not find anything that should be (called) mine. (Considering) whose this was, (I thought of) the Vedic text about anybody’s property, (hence) I could not find by my intelligence anything that should be (called) mine. Resorting to this conviction, I have got rid of (the notion that this or that is) mine. Now hear the conviction, holding which, my domain (appears to me to be) everywhere. I do not desire for myself even smells existing in the nose. Therefore the earth being conquered is a ways subject to me. I do not desire for myself tastes even dwelling in the mouth. Therefore water being conquered is always subject to me. I do not desire for myself the color (or) light appertaining to the eye. Therefore light being conquered is always subject to me. I do not desire for myself the (feelings of touch) which exist in the skin. Therefore air being conquered is always subject to me. I do not desire for myself sounds even though existing in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me.
Therefore the mind being conquered is always subject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitris, the Bhûtas, together with guests. Then the Brâhmana, smiling, again said to Janaka: ‘Know me to be Dharma, come here today to learn (something) about you. You are the one person to turn this wheel, the nave of which is the Brahman, the spoke the understanding, and which does not turn back, and which is checked by the quality of goodness as its circumference.’
CHAPTER XVIII
The Brâhmana said:
O modest one! I do not move about in this world in the way which, according to your own understanding, you have guessed. I am a Brâhmana, I am emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the destroyer of them as fire is of wood. Sovereignty over the whole world, and even over heaven; that, or else this knowledge; (of these two) knowledge is my only wealth. This is the path of the Brâhmanas, by which those who understand that proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants. With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Âsramas, have their understanding full of tranquility, go to the single entity as rivers to the ocean.
This path is traversed by the understanding, not by the body. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! You (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self.
CHAPTER XIX
The Brâhmana’s wife said:
This is not possible to be understood by one whose self is frivolous, or by one whose self is not refined; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds.
The Brâhmana said:
The Brâhmana said:
Know that he who devotes himself to the Brahman is the (lower) Arani, the instructor is the upper Arani. Penance and sacred learning cause the attrition, and from that the fire of knowledge is produced.
The Brâhmana’s wife said:
The Brâhmana’s wife said:
As to this symbol of the Brahman which is denominated the Kshetrajña, where, indeed, is (to be found) a description of it, by which it is capable of being comprehended?
The Brâhmana said:
The Brâhmana said:
He is without symbols, and also without qualities; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action and knowledge, by which that (entity), which has the symbols (useful) for knowledge attributed to it through ignorance, is perceived as by bees. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not. But the knowledge of the things beneficial to the self is produced in one who sees and hears. One should adopt as many of these things, (which are) means of direct perception, as may here be practicable—unperceived, and those whose form is perceived, in hundreds and in thousands, all of various descriptions. Then one reaches near that beyond which nothing exists.
The Deity said:
The Deity said:
Then the mind of the Brâhmana’s wife, after the destruction of the Kshetrajña, turned to that which is beyond (all) Kshetrajñas by means of a knowledge of the Kshetra.
Arjuna said:
Arjuna said:
Where, indeed, O Krishna! is that Brâhmana’s wife, and where is that chief of Brâhmanas, by both of whom this perfection was attained? Tell me about them both, O undegraded one!
The Deity said:
The Deity said:
Know my mind to be the Brâhmana, and know my understanding to be the Brâhmana’s wife. And he, O Dhanañjaya! who has been spoken of as the Kshetrajña, is I myself.
CHAPTER XX
Arjuna said:
Be pleased to explain to me the Brahman which is the highest object of knowledge; for by your favor my mind is much interested in (these) subtle (subjects).
Vâsudeva said:
Vâsudeva said:
On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emancipation, between a preceptor and a pupil. A talented pupil, O terror of your foes! asked a Brâhmana preceptor of rigid vows, (when he was) seated, something about the highest good. ‘I’ (he said), ‘whose goal is the highest good, am come to you (who are) venerable; I pray of you with (bowed) head, O Brâhmana! that you should explain to me what I ask.’ The preceptor, O son of Prithâ! said to the pupil who spoke thus: ‘I will explain to you everything, O twice-born one! on which you verily have any doubt.’ Thus addressed by the preceptor, O best of the Kauravas! he who was devoted to the preceptor, put (his) questions with joined bands. Listen to that, O you of great intelligence!
The pupil said:
The pupil said:
Whence am I, and whence are you? Explain that which is the highest truth. From what were the movable and immovable entities born? By what do entities live, and what is the limit of their life? What is truth, what penance, O Brâhmana? What are called the qualities by the good? And what paths are happy? What is pleasure, and what sin? These questions of mine, O venerable Brâhmana sage! O you of excellent vows! do you be pleased to explain correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety! I feel the highest curiosity (in this matter). You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all doubts. And we, likewise, are afraid of worldly life, and also desirous of final emancipation.
Vâsudeva said:
Vâsudeva said:
That talented preceptor, who preserved (all) vows, O son of Prithâ! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow, and who was a self-restrained ascetic and a Brahmachârin.
The preceptor said:
The preceptor said:
All this, which is connected with the knowledge of the Vedas and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation as the best penance. 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, is esteemed highest. The learned man who perceives the abiding together, and the severance also, and likewise unity and variety, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman; and cutting it with that excellent sword-knowledge-one attains immortality, and casts off birth and death. I will state to you today, O highly talented one! the true conclusion about the past, the present, the future, and so forth, and piety, desire, and wealth, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection.
Formerly, the sages, Brihaspati, Bharadvâja, Gautama, and likewise Bhârgava, Vasishtha, and also Kâsyapa, and Visvâmitra, and Atri also, desiring knowledge, met each other, after having traveled over all paths, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Ângirasa, saw Brahman, from whom (all) sin has departed, in Brahman’s mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, 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, the birth and death of entities?’ What the grandsire said conformably to the scriptures, when thus spoken to by the sages, I will state to you. Listen (to that) O pupil!
Brahman said:
Brahman said:
From the truth were the entities movable and immovable produced. They live by penance. Understand that, O you of excellent vows! By their own action they remain transcending their own source. For the truth joined with the qualities is invariably of five varieties. The Brahman is the truth; penance is the truth; Prajâpati also is truth; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brâhmanas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brâhmanas) who are restrained by one another, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people. I will speak of the four (branches of knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably traveled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmachârins; the second is that of householders; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyâtma. Light, space, sun, air, Indra, Prajâpati, one sees not these, while one does not attain to the Adhyâtma.
I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of (all) entities. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self, the unperceived likewise, and likewise also egoism, the ten senses and the one (sense), and the five great elements, and the specific characteristics of the five elements, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one.
And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities, and also all the deities, casting aside sin, and getting rid of all bonds, attains to all the spotless worlds.
CHAPTER XXI
Brahman said:
That unperceived (principle), all-pervading, everlasting, and immutable, which is in a state of equilibrium, should be understood (to become) the city of nine portals, consisting of three qualities, and five constituent principles, encircled by the, eleven, consisting of mind as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven. The three currents which are within this (city) support (it) again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and likewise serve one another, which depend on one another, and attend on one another, and are joined to one another. And the five constituent principles (are made up of) the three qualities. Goodness is the match of darkness, and passion is the match of goodness; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there prevails.
Where passion is restrained, goodness there prevails. Darkness should be understood to consist in obscurity. It has three qualities, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive (acts). When it prevails, its characteristic, among all beings, appears to be production. Light, lightness, faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons; learn those accurately. Delusion, ignorance, want of liberality, indecision about actions, sleep, haughtiness, fear, avarice, grief, finding fault with good acts, want of memory, immaturity (of intellect), nihilism, violation of (the rules of) conduct, want of discrimination, blindness, behavior of the lowest quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforwardness, want of knowledge, sinful action, want of knowledge (of the subtle principle), stolidity, lassitude, want of self-restraint, going into inferior ways; all these qualities, O Brâhmanas! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities.
Constant talk in disparagement of gods Brâhmanas and Vedas, want of liberality, vanity, delusion, anger, want of forgiveness likewise, and also animosity towards people, this is considered to be dark conduct. Whatever vain actions (there are), and whatever vain gifts, and vain eating, that is considered to be dark conduct. Reviling, and want of forgiveness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts. who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower hell; (or become) the immovable entities, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin. These dark, evil-conducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards, sink into darkness. I will now proceed to state their improvement and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who perform good acts. Resorting to a contrary (course of life), and growing old in (good) actions, they exert themselves, and through the ceremonies (performed for them) by benevolent Brâhmanas devoted to their own duties, they go upwards to the same world (as the Brâhmanas)–the heaven of the gods. Such is the Vedic text. Resorting to a contrary (course of life), and growing old in their own duties, they become men in this world whose nature is to return. Coming to a sinful womb, as Chândâlas, or deaf, or lisping men, they attain to higher and higher castes in order; going beyond the Sûdra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Darkness, delusion, the great delusion, the great obscurity called anger, and death the blinding obscurity; anger is called the great obscurity. I have now duly described to you, O Brâhmanas! this quality of darkness, in full and accurately with reference to its nature, and also its qualities, and also its source. Who, indeed, understands this properly; who, indeed, perceives this properly? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And darkness in its higher and lower (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities.
end of AnuGita
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