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Mahabharata
Sanat-Sujata Parva
The parley between Vidura and Dhritarashtra. The speech of Sanat-Sujata. The speech as delivered by Sanat-Sujata. On honest speech, in the Sanat-Sujata.
Dhritarashtra said:
If there is anything you have left unsaid, O Vidura, speak to me who am listening to you. You are speaking of interesting things.
Vidura said:
O Dhritarashtra, the ancient and eternal Rishi Sanat-Sujata, who lived a life of perpetual celibacy, said that there was no death, O Bharata.
That chief among intelligent beings will speak to you. O great king, on the subjects thought of by you, whether you have made them known or kept them locked up in your heart.
Dhritarashtra said:
Do you not know what that internal being will say to me? You, O Vidura, speak (about these things) if your mind has that limit of wisdom.
Vidura said:
I am born among the Shudra class; for that reason, I do not dare say anything more (than what I have already said); the knowledge of that celebrate being, however, is considered by me as eternal.
He, born is the Brahmana class, even when speaking of highly mysterious affairs, will not incur the blame of the gods; therefore I am speaking thus to you.
Dhritarashtra said:
Tell me, O Vidura, how I can with this body of mine meet with that ancient and eternal being in this world.
Vaishampayana said:
Then did Vidura think of that Rishi of rigid austerities; he, too, becoming aware of that thought showed himself then, O Bharata.
Vidura, too, received him by the rites prescribed by custom; and Vidura addressed him when he (the latter) was seated at his ease and taking rest.
O Lord, there is certainly a doubt in the mind of Dhritarashtra, which cannot be removed by me; therefore it is fitting that you should speak to him (and remove the doubt ).
Hearing which (your speech) this chief among men will be past all misery; so that gain and the reverse of gain, what is agreeable and disagreeable, old age and death, fear and jealously, hunger and thirst, pride and prosperity, disinclination for women, sleep, desire, anger, loss and gain may be borne by him (with ease).
Vaishampayana said:
Then the high-souled and wise king Dhritarashtra, after having supported the speech made by Vidura, questioned Sanat-Sujata in private, desirous of obtaining the highest knowledge.
Dhritarashtra said:
O Sanat-Sujata, I hear that in your opinion, death does not exist. The gods and the Asura however practiced austere asceticism for the sake of immortality, Wish of these is true?
Sanat-Sujata said:
You have asked how death is avoided by certain actions and how it does not exit at all. Listen to me, discoursing on this; and do not be moved by doubts for this (inconsistency).
Both of these (statements) are true; know what is the great death in the opinion of the wise. Ignorance is death. In the same way, I say that there is no death where there is no ignorance.
From ignorance do the Asuras become subject (to death); and from the reverse of ignorance do they attain to the conditions of Brahma. Death does not destroy animals like a tiger; its shape cannot be known.
Current opinion is that Yama is one sort of Death; the wearing out of the soul is said to be another sort; the pursuit of Brahman or self-knowledge is immortality. The god (Yama) rules the region of the Pitris, conferring blessings on the honest and curses on the dishonest.
At his command there is death in the form of anger, ignorance and covetousness among men; out of vanity they follow unrighteous paths; and none of them attains self- knowledge.
They stripped of intellect and being subject to vanity and being dead in this world fall into hell repeatedly and to hell they go accompanied by their senses. This sort of death also is known by the name of "death".
Those, however, who have faith in the fruits of actions, when the time for the fruits comes, go to heaven, without meeting with Death (i.e. they simply transfer their souls elsewhere. Creatures having bodies, however), owing to their incapacity to understand Brahman and owing to their being wedded to earthly enjoyments have come to this world again and again, in all directions (i.e. sometimes they are born in the same position as before, at other times they are born higher or lower according to the effects of their work).
Man has a natural inclination towards objects that are unreal; and this inclination cause the senses to be led into very grave errors. The inner soul, directed towards objects that are unreal and remembering only the objects in which it was employed, worships only the enjoyments, by which it is surrounded.
The remembrance of earthy enjoyments is the first cause of death to men; afterwards come desire (to have those enjoyments) and anger (at the failure to have enjoyments from some cause or other). These (i.e. the remembrance of enjoyments, desire and anger) cause death to be met with by boys (men of little sense); but those that have successes in controlling their souls cross over death unharmed by means of their self-restraint.
He who has succeeded in controlling his soul, having an eye on himself kills (keeps away from) his soaring desires regarding them as not worth having by means of his self- knowledge. The ( real) Death assuming the form of death (as known to the people in general) cannot destroy that learned man who controls his desires in this way.
A man who follows his desires is destroyed soon after the desires (are destroyed). The man, however, who can control his desires can keep away from woes in whatever form they come.
Desire appears to be ignorance, darkness and hell of all creatures (for when they follow desire, they loose all control over their senses). Persons following desire run on like intoxicated men towards the drains and holes of this life.
What can death do in this world to a person, whose habits of life are not led by desire. Death is to him like a tiger made of straw. Therefore, for the destruction of the cause of the life ( existence) of desire, (which means ignorance) every wish is to be disregarded; and the slightest one is not to be given a place in the mind even.
That inner soul exists in your body, wedded to wrath and desire as it is like death; and knowing that death is generated in this way, the person who puts his faith in knowledge is not afraid of death. Death itself is destroyed when it comes under the influence of knowledge, even as earthly beings are destroyed when they come under the influence of death.
Dhritarashtra said:
The blessed regions, highly sacred and eternal, to which, it is said, the twice-born can go by the performance of sacrificial ceremonies, are declared by the Vedas of offer emancipation to mortals. Having got this knowledge why should not learned man engage in acts in this world.
Sanat-Sujata said:
He that is not learned goes there, (to those blessed regions) by this means (performance of sacrificial ceremonies) and the Vedas say that in those regions are to be attained the true objects of life. He that has renounced all desires gains emancipation at once; but he who confuses the material body with the soul, if he can renounce desire, obtains emancipation but if emancipation is sought without the renunciation of desires, then must one proceed step by step along the path, killing it (the path) by itself (i.e. when a particular grade has been attained, the path already crossed over must be killed; or the chances of his retracing the steps being once more degraded must be removed).
Dhritarashtra said:
Who is he that induces action into the Ancient Being without birth? If it is He who has pervaded everything, what can be His action or His happiness? O learned Being, speak to me about all this truly.
Sanat-Sujata said:
There is great inconsistency in the complete identification of things that are essentially different. Creatures comes into existence by the union of the Supreme Soul with certain conditions of time, place, etc., that have no beginning. The fact of such being the case in no way lessens the importance or supremacy of Him (the unborn and ancient one) in the slightest degree. Men, too, come into existence by the union of Him that has no beginning (with certain conditions of time, place, etc.).
The Supreme Being by his constant transformation creates this universe; the Vedas make it plain that the Supreme Being possesses the power (of constant transformation) and that He is the cause of transformation in this world.
Some there are in this world who practice virtue and some that do not practice virtue but renounce all sorts of actions. (Regarding the former I ask) Is virtue destroyed by unrighteousness or does righteousness destroy virtue?
Sanat-Sujata said:
The fruits of virtue and also those of the other (complete inaction), both of these are of use in that respect (for obtaining emancipation).
Both are of use in obtaining emancipation. The wise man, however, is successful (in obtaining it) be means of knowledge. In other case, the man, who ascribes an undue importance to the body, acquires the merit of his actions (and hence also emancipation); but having obtained emancipation falls therefrom.
Having acquired both (i.e. the fruits of virtue and vice) which have an end (men of action attains heaven or hell for a limited time only), men of action again come into this world and become attached to actions by reasons of their previous virtue of vice. A wise man neutralizes the effects of his sinful acts by his virtues. Virtue is strong and hence his emancipation.
Dhritarashtra said:
Those ancient and sacred regions of this universe are said to be accessible to the twice- born by their own virtuous acts-speak of them according to their degree (of sacredness). Speak also of other (sinless ) regions. O learned one, I do not desire to know (the merit) of actions.
Sanat-Sujata said:
These Brahmanas, who are proud of their austerities like powerful men of strength, on their exit from the world shine in the eternal regions.
Those who are proud of their virtuous acts acquire the merit of having performed sacrificial ceremonies-such blessed persons freed from this world go to heaven, the abode of the gods.
Due performance of these (sacrificial ceremonies) again is said to be compulsory by some persons having a knowledge of the Vedas; but such persons should not be thought very highly of for, through seeking the truth of inner self, they put undue importance to eternal forms.
Whenever (in whatever family) food and drink fit for a Brahmana abound like grass and reeds in the spots, there should (a Yogi) go for his living and not pain himself (by hunger and thirst).
In a place where there is fear of great danger for not proclamation one's superiority, he who does not do so (speak out his superiority) is worthier than the other (who does).
He who is not pained by another proclaiming his (the latter) true worth and who eats his food after offering it to the gods, the food offered by such a man is approved by the righteous.
As dogs eat up their own vomit to their constant injury, so they who proclaim their own worth eat up their own vomit.
That man is to be regarded as a Brahmana whose religious practices remain ever unknown even to the members of his family among whom he lives, wise men also know him to be a Brahmana.
What other Brahmana is worthy to know the supreme soul, that has no form, is without change, is alone and is devoid of all sorts of duality. By the performance of such practices, the supreme soul resides in a Kshatriya too and is seen by him.
He who considers that heaven is attainable by actions alone and so employs himself in action, what sin is not committed by that thief who robs the soul (of its true attributes)?
He who never exerts himself, never accepts gifts from others, who is respected quiet, who though well versed (in the holy books) does not seem to be well versed, is a Brahmana - a wise man knowing Brahman or the Supreme soul.
Those, who are but poor in what is regarded as wealth by ordinary men, are yet rich in heavenly wealth and in devotion and become hard to vanquish and without fear reside and they become equal to Brahma for their learning.
That man, who in this world having performed all sorts of sacrifices comes to know the gods, cannot be equal to one knowing Brahma; for he (the former ) has to exert himself.
He, who is honoured (by the gods) without any action, is honoured (like one knowing the true nature of the inner self). If honoured (by others than gods) a man should not think himself really honoured; and he should not be sorry at others not honouring him.
People follow their natural inclinations in the same way as they close or open their eyelids; and the man that is respected should consider that it is the learned only in this world that respect others.
Those wretches again in this world who are adepts at unrighteousness and at deceit do not respect those that are worthy of respect. On the contrary, they insult those who ought to be respected.
The esteem of the world and the vow of silence (holy asceticism) can never dwell together. Know that this (world) is for those who want esteem and the other for those that have observed the vow of silence.
In this world, respect resides in worldly prosperity, through it is an impediment to virtue. Heavenly prosperity is not attainable by one that is devoid of (true) wisdom, O Kshatriya.
Virtuous men speak of several doors in this world to heavenly prosperity, which are difficult of being properly watched. The doors are truthfulness, kindness, modesty, self-control and knowledge which are antidotes of ignorance.
Dhritarashtra said:
What purpose does the practice of asceticism serve? Which is better, the practice of asceticism or the vow of silence? Speak to me, O learned one, the real nature of asceticism. Can a learned person attain to the state of the Supreme Being by the vow of silence? How in this world O Muni, is asceticism practiced?
Sanat-Sujata said:
Since not even a knowledge of the Vedas, applied with all possible concentration of the mind, penetrates into the Supreme Soul; therefore is it (the Supreme Soul) called Mauna (asceticism) from which is derived the Vedas and which, on account of its being pregnant with the knowledge of the Vedas, reigns supreme, O king.
Dhritarashtra said:
He who is conversant with the Rig and Yajurvedas and also with the Samaveda, is such a man, having committed sins, guilty thereof?
Sanat-Sujata said:
I speak no falsehood to you when I declare that neither the Sama nor the Yajur nor the Rigvedas do rescue a man, who has no control over his senses, from his sin.
The hymns of the Veda do not rescue from sin the cheat that lives by deception. Like a bird which has got feathers forsaking its nest, the hymns forsake such a man when his end comes.
Dhritarashtra said:
If the Vedas, without the aid of virtue, are not competent to rescue (men from sins), O you, who have control over your senses, then whence is this false and old idea of the Brahmanas (that a knowledge of the Vedas rescues a man from sins)?
Sanat-Sujata said:
This universe shines (has come into existence) from the Supreme Soul and is distinct from the latter in name, form etc. The Vedas, too, pointing this out declare that the universe is distant (from Supreme Soul).
Sacrificial ceremonies and asceticism are prescribed for that object (i.e. for attaining to the Supreme Soul). By means of these two does a man of leaning acquire virtue? Destroying sins by sins by virtuous deeds, he afterwards has his soul illuminated with knowledge.
A learned man by his knowledge, attains to the Supreme Soul; an unwise man desiring the fruits of the fold objects of humanity in general, having taken with him the effects of acts done here, enjoys them in the other world and (when the enjoyment is over) comes back again to bridge along the same path.
The fruits of asceticism in this world are enjoyed in the other (by those who have not brought their souls under their control); but to those blessed persons engaged in austerities these regions yield fruits.
Dhritarashtra said:
How can asceticism which is ever the same be successful now and unsuccessful at another time. O Sanat - Sujata, tell us this that we two may know it.
Sanat-Sujata said:
Asceticism unstained by faults (desire, insufficient concentration etc.) alone leads to emancipation; this ( asceticism) is successful; other sorts of devotion are unsuccessful.
What you ask me, O Kshatriya, have all their bases on asceticism do learned men know the Supreme Soul and win immortality.
Dhritarashtra said:
Speak about asceticism stained by fruits; I have heard all about that unstained by faults, by which, O Sanat - Sujata, I have come to know of an ancient mystery.
Sanat-Sujata said:
Stained asceticism is that which has for its faults the twelve (vices) with anger at the beginning as also the thirteen descriptions of wickedness, O king. The twelve virtues having righteousness at the beginning which are known to the twice-born are also included in the code of the Pitris.
Anger, desire, covetousness, ignorance of right and wrong, discontentment, unkindness, jealousy, vanity, grief, love, of pleasure, envy and a tendency to speak ill of others are the faults of men and these twelve ought ever to be avoided by human beings.
Each of these by itself by itself can bring about the ruin of mankind, O bull among men; opportunity is awaited by these (vices) like deer by a hunter.
Speaking ill of others and well of themselves, adopting every means to enjoy the wives of others, vanity, anger, fickleness and not protecting proper persons- these vices wretches of wicked soul commit and do not fear the gravest dangers in this world and in the other.
He who considers enjoyment to be a grand aim of life, he who repents after making a gift, he who is a miser, he who oppresses others, he who is pleased at the misery of others and he who hates his wife - these seven are extremely wicked.
Righteousness, truthfulness, self-control, asceticism, delight at other's happiness, modesty, forgiveness, reverse of malice performance of sacrificial ceremonies, gifts, patience, learning and vows, these twelve are the attributes of a Brahmana.
He who excels in these twelve is capable over the whole of this earth and he who is graced with these, too or even one of these should be regarded as having gained his object.
Self-control, renunciation and true knowledge-in these is centered immortality. Those Brahmanas that have great minds are of opinion that truth underlies all these virtues.
Self-control has for its elements eighteen virtues, the non-observance through laziness of acts prescribed in the Vedas, untruthfulness, malice, desire, wealth, love of pleasure, anger, grief, thirst, avarice, deceitfulness, delight at the pain of others, envy, repentance, aversion from virtues and noble acts, forgetfulness, speaking ill of others and well or self-he who is freed from these vices is said to possess self- control by good people.
The eighteen vices constitute mada, renouncement is of six kinds, the Smritis call the reverse of these six sorts of renouncement as mada.
The six kinds of renunciation are all good, the third is hard to practice; but by means of that relief is obtained from sorrow, besides that one being achieved, one gets over all difficulties.
The six kinds of renunciation are all good, (they are) not delighting at the acquirement of prosperity; the second is the performance of sacrificial ceremonies and pious acts (renouncement of the reverse of these).
(Renouncement of desire is known in the Smritis, as the third, O chief among kings. He who has not this third sort of renouncement is not fit to come under the above description, which the Smritis declare.
(The third sort is) that which abandons enjoyments without enjoying them and not that which abandons them after enjoying them to heart's content.
(He who speaks of the fourth sort) one should not be sorry at the failure of an action, nor allow himself to be afflicted by the failure; even he possesses all the virtue and the means (of achieving the act).
Or on a disagreeable thing taking place, he dose not feel pain. (The fifth sort is now treated of) one should never ask for a son or a wife or any other favour.
(Sixth sort) that a gift should be made to one asking for it; by this happiness can always be attained. By these means can one gain a true knowledge of self and the last one is made up of eight qualities.
These are truth meditation, a conception of the distinctness of subject and object, capability of arriving at conclusions, renouncement of the world, the habit of never taking what belongs to another, asceticism and non-acceptance of gifts.
Such are said to be the vises of man and these vices should always be avoided. The same should be done of the averse of re- nouncement and ignorance of self. A true knowledge of self, again, has eight virtues.
Ignorance of self has eight vices. These vices should be avoided. He who has attained freedom from the five, senses and from desire, O Bharata and from all concern for the past and future becomes happy.
Let your soul be attached to truth, O chief among kings; on truth is founded the universe. Self-control, true knowledge and renunciation are said to be based on truth; on truth is centered immortality.
Being devoid of all vices, devotion and asceticism should be practiced here. It has been prescribed by God that truth shall constitute the vow of the righteous.
Asceticism devoid of these vices and graced with these virtues becomes eminently successful in achieving prosperity.
What you ask me, O chief among king, I have told you in brief-a subject sacred and sin- destroying and capable of rescuing people from birth, death and decrepitude.
Dhritarashtra said:
By the fifth Veda, called Akhyana, it is declared that the Supreme Soul is identical with the universe; but there are some that recognize only three.
Some again recognize only two Vedas and others only one; while another class recognize only the Supreme Being. Of these, whom am I to regard as really possessing a knowledge of the Supreme Being.
Sanat-Sujata said:
Form ignorance of the one that ought to be known, have several Vedas been conceived. There is but one truth, O chief among kings. Who is there, who has attained to that truth?
Not knowing such a one that ought to be known, a man thinks "I am wise" and from hope of gaining happiness employs himself in gifts, study and the performance of sacrifices.
The purposes of those that have deviated from truth are in accordance with their condition and, so replying on the truth of the Vedas, perform sacrificial ceremonies.
Some (perform sacrifices) by (concentration of) the mind, some by speech (recitation of hymns); and some by acts (the real ceremonies); but the man who is destined to attain to the true object, gets a true knowledge of self through the proper means.
When a man's purposes have failed through a defect in his heart, he should not make vows of silence, called the Dikshitavrata. This name comes from a root (Diksh), which signifies the observance of vows. Truth is the only object of the good.
The fruits of knowledge are immediate that of asceticism remote. A twice-born who has read much should only be known as a well- read man.
Therefore, O Kshatriya, that one can know the Supreme Soul by mere reading. He, who does not fall away from truth, should be known by you as one who has attained a knowledge of the Supreme Being.
“Verses” is the name given, O Kshatriya, to what was recited by Atharvan in ancient days, in company with other great Rishis. Those who have read the Vedas and yet do not know the Being that ought to be known are not to be regarded as conversant with those verses.
The verses, O chief among the best beings, independently become the means of obtaining Truth. They are not conversant with (the spirit of) the verses, who perform sacrifices after study of the Vedas and do not know the Supreme Being.
There are some who do not know the Vedas and some that know them, O king. He, who (merely) knows the Veda, does not know the knowable Being; but he who stands on truth knows knowable Being.
Among the faculties of the mind there is none which can help us in obtaining a true knowledge of self. There is none, again, who by means of the mind alone can acquire a knowledge of the knowable Being. He who knows what self is knows what self is not. He who stands on Truth knows the Supreme Soul.
He who knows the proofs knows also that which is sought to be proved; but the true essence and nature thereof neither the Vedas, nor those conversant with the Vedas know. Still those twice-born that are conversant with the Vedas know the knowable Being by means of the Vedas.
As a twig obtained from a big tree is used in pointing out the new moon; so are the Vedas used in pointing out the truth and other attributes of the Supreme Soul.
I consider him to be a Brahmana, who knowing the Supreme Soul can expound (the rules of life) and explain the doubts of all, himself having all doubts removed from his mind.
No clue can be found of the soul in the West, nor in the East, nor in the South, nor in the North, nor in the intermediate directions-in fact in no direction.
Very rarely can a clue be found of the soul by one who regards the earthly body as identical with the soul. The man of devotion perceives the Lord who is not even conceivable by the Vedas.
Bringing all your senses under control and without any exertion of your mind (in other direction), seek to know that Brahma who, you have heard, resides in your inner soul.
That man is not a devotee who observes the vow of silence, nor he who lives in the woods; but that one is said to be a true devotee who knows his own nature.
That man is said to be a grammarian who can trace each word to its root and explain it. Similarly that man is a true grammarian who can trace each object to its root (Brahma or the Supreme Soul).
A man, who sees all the worlds before his eyes, sees everything and that learned Brahmana who is established on truth knows everything.
A Kshatriya, too, who practises such virtues beholds the Supreme Soul and can do the same by performing all the acts prescribed in the Vedas. Knowing this I tell you.
Dhritarashtra said:
O Sanat-Sujata, what you have been saying regarding the attainment of emancipation and the origin of the universe is the best (discourse I have heard). Speak to me such words, (treating of subjects) rarely to be attained by men of desire, O you who have observed celibacy!
Sanat-Sujata said:
This supreme soul regarding which you ask me with such exaltation cannot be attained by him who is in a hurry. When the mind (desire) has been lost in the intellect (i.e. when intellect has gained a control over desire), the mind of man becomes indifferent to worldly things and this state is attainable only by Sanat-Sujata said asceticism.
Dhritarashtra said:
The true knowledge, that you are speaking of attainable by hard asceticism, is unborn in the mind and needs not any efforts for its manifestation and is manifested during the seeking of Brahma. How then can that immortality which is connected with a knowledge of the Supreme soul be obtained? सनत्सुजात उवाच
Sanat-Sujata said:
This true knowledge that is unborn is said to be undeveloped and is developed by asceticism. On obtaining the true knowledge, men leave this world. True knowledge is ever present in the old and eminent preceptors.
Dhritarashtra said:
That knowledge is capable of being gained by asceticism without difficulty. What sort of asceticism must be that? O Brahma, speak to me that.
Those who having entered into the dwelling of a preceptor and residing therein serve them and practice asceticism become Brahma himself, as it were; and casting off their bodies are united with Him.
Those who are in this world desirous of obtaining emancipation, subdue their desires. Those virtuous men get their souls separated from their body like a blade of grass from a marshy plot of ground.
The father and the mother, O Bharata, these two create the body; but the state gained from the instructions of the preceptor is sacred, free from death and without old age.
He (the preceptor) who discoursing on the Supreme Soul frees a man from untruth and distributes nectar should be regarded as father and mother. No injury should ever be done to him, knowing what he does.
A disciple should every day pay due respects to his preceptor and engage himself in study with a pure mind and concentrated attention. He should not be annoyed (at the humble and menial services he is called upon to perform) and not feel wrathful. This is the first step of asceticism.
He who gains knowledge (of his duties) by observing the duties of other disciples is said to observe the first step of the vow of asceticism.
What is agreeable to a preceptor should be done at the expense of life and wealth, by the mind, by actions or by speech. Doing this is said to be the second step.
A similar behaviour like that towards a preceptor should be adopted towards the preceptor's woke and the same should be done to his son. Doing this is said to be the second step.
Fully, appreciating what has been done to one's self by his preceptor and knowing the object thereof, a disciple should with exaltation in his heart think I have been developed by him. This is the third step of asceticism.
A wise man should not remove himself (from the preceptor's abode) without requesting the preceptor; nor should he even speak or think "I do this" (i.e. I make this gift). This is the fourth step of asceticism.
A man obtains the object of the first step of asceticism by the aid of time (i.e. in due course), the second step by contact with the preceptor, the third by the energy of his own intellect and the next by discussion with others.
The effects of the practice of asceticism, which is made up of twelve constituent elements including righteousness and the effects of Angas and Balam (particular forms of asceticism) are said to be obtained by contact with the preceptor and by an earnest desire to know the Supreme Soul.
While in the position of a disciple, whatever wealth is earned should be given to the preceptor. It is by this means that he (the preceptor) earns his honest livelihood graced with many virtues. Such should also be the conduct of the preceptor's son.
With this rule of life one prospers in every way and obtains many sons and fame; to such a man, wealth is poured from all sides and to that place many people come for practicing asceticism.
By means of such asceticism, the gods attained their divine character and the wise Rishis of heavenly qualities attained to the regions of Brahma.
By this also did the beauty of the Gandharvas and Apsaras spring up; by such asceticism does the sun rise to make the day.
These (i.e. Gandharvas, etc.) on completion of their asceticism by this means attained to the state of the seekers of the Rasabheda (a fabulous gem supposed to grant every desire of the possessor) through the obtainment of the object of their desire.
He, who attached to austerities has recourse to asceticism and thereby purifies his body, comes to the condition of a child (free from passions, etc., characteristic of the old men) and that learned man in the end conquers death.
By pure work men obtain the perishable worlds, O Kshatriya- but that learned man, by means of his knowledge, obtains emancipation. There is no other path to emancipation.
Dhritarashtra said:
Of what form is the Supreme Soul, which is immortal and omnipresent and which the learned man sees in this world. Does he shine as white, red, black, blue or purple ?
Sanat-Sujata said:
(The Supreme Soul) may appear as white, red, black, brown or like the sun; but its like is not to be met with in the earth, the sky, nor in the water of the sea.
It cannot be found among the stars, nor is it shut up in the lightning and its form cannot be seen among the clouds, nor in the air, nor among the gods, nor in the moon, nor in the sun,
Nor in the Rich, nor in the Yajush, nor in the Atharva, nor in the sacred Sama (Vedas). It is certain, O king, that it cannot be seen in the Rathantara, nor in the Barhadrath, nor in the great vows.
Incapable of being reached by our ignorance, even the king of Death, at the time of his end, is lost in it. Its form cannot be gazed at; it is like the edge of a razor and its form is like that of a high mountain.
It is the foundation of everything; it is nectar; it is the universe; it is vast and delightful. From it are born all creatures and there do they come to their end.
Having no duality, it is manifest in the form of the universe. Poets speak of it as having no change but in the language and form used for its description. That on which all this world stands-those who know this become immortal.
Sanat-Sujata said:
Grief, anger, avarice, desire, vanity, idleness, malice, stupidity, love of gain, affection, jealousy and evil speech these twelve are great evils leading to the destruction of the life of man.
Each of this, O chief among kings, awaits (opportunity for getting into its clutches) mankind. Man affected with them loses his senses and does sinful acts.
He who loves pleasure; he who is haughty; he who harsh of speech; he who talks too much; he who nurses and feeds anger in the heart and he who speaks ill of others-these six sorts of men of wicked disposition, having even gained their objects, do not treat others with politeness.
He who is too much attached to enjoyment, he who boats after giving away, he who speaks evil, he who is a miser, he who is (mentally) weak, he who praises himself too much and he who hates his wife these seven are ever spoken of as vicious wrenches.
Righteousness, truth, asceticism, self- control, contentment, modesty, patience, unselfishness, gifts, acquaintance with the holy books, wisdom, forgiveness, are the twelve great vows of a Brahmanas.
He, who does not deviate from these twelve, can rule even the whole of this earth. He who is graced with these two or even one, does not regard anything as solely his own.
Self-control, renunciation and true knowledge-on these depends immortality. These are the attributes of those learned Brahmanas, who regard Brahma as the Prime Being.
True or false, speaking ill of others, is not proper for a Brahmana. People who do this have hell for their abode.
Mada has eighteen vices which have not before been described. (They are) hatred towards men, acting against the interests of others, speaking ill of others who do not deserve it, untruthfulness,
Desire, anger, excessive reliance on others, blaming others, calumny, waste of wealth, quarrels, imprudence, oppression on living beings.
Envy, ignorance, excessive speech, loss of the senses and the desire to harm others. Therefore should a wise man never yield to Mada. It is ever reprehensible.
In friendship, it should be known, are six virtues; they (friends) are delighted in (their friend's) prosperity and pained in their adversity; if a man asks for anything that ought not to be asked for, it is at once given.
One (a friend) who is pure mind when asked, gives away every blessing that he enjoys his wealth, his son, himself, his wife even. A friend should not reside in the house of him whom he has given away everything but should live on what is earned by himself alone.
The godly man of possessions and virtues, who wants to be thus endued with virtue, should turn away his five senses from their five objects.
Such acquirement of noble qualities constitutes asceticism. These who practice these with patience attain to emancipation.
Owing to having understood the nature of truth of which are directed all sacrifices, a certain class of men perform sacrifices by the mind (meditation), another by words (recitation of hymns) and another by actions.
In a man, who knows Brahma through his attributes, resides truth; in one who knows him as himself (i.e. does not regard him as the sum total of certain attributes) it resides more completely. Hear me now on some other subjects.
This grand system of philosophy should be taught to those who desire to obtain Brahma; all other systems, are mere tissues of words, which wise men declare. On this philosophy all this universe stands and those who know it become immortal.
By means of deeds well done, O king, one cannot obtain Truth; whether he offers libations on the Homa fire or performs sacrifi- cial ceremonies; the man of childlike simplicity does not obtain immortality. O king, nor does he obtain satisfaction in the end.
Bringing all the senses under control and alone one should seek Brahma; he should not work even by the mind and while so employed one should avoid joy and eager at praise and blame.
Living a life according to this and doing one by one all that is prescribed in the Vedas, O Kshatriya, does a man learn and see Brahma, O learned one, I tell you this.
Sanat-Sujata said:
That which is the seed (of the universe) blazes with great effulgence and is of great fame. The gods worship him; from him shines the sun; the ascetics perceive that Lord who is Eternal.
By reason of the seed is Brahma the Lord; by means of the seed does he develop. That seed communicates heat and light to light- giving bodies and not getting heat from any other body; yet it is a source of terror to luminous bodies. The ascetics perceive that Lord who is Eternal.
From Brahma spring up the five subtle elements (Mahabhut) which again give birth to the five gross elements which make up the human body; the heart that is in it contains both the gods (the creature-soul and the supreme soul). Ever-wakeful, this sun of the sun upholds both the earth and the sky. Ascetics perceive that Lord who is Eternal.
The seed supports the two gods (the creature-soul and the supreme soul), the earth and the heaven, the cardinal points of the earth and the universe. From that spring up the cardinal point and the latter and from that the vast oceans have originated. The ascetics perceive that Lord who is Eternal.
Attached to the wheels to the car (representing the acts of past lives) of human body which is uncertain, but the acts of which are ever present; a man of true knowledge is led by the steeds of the senses towards the regions that have no birth and the Being present there. The ascetics perceive that Lord who is immortal,
Its form is not similar to that of any other being; no body ever sees it with his eyes; that wise man who knows it by the mind or the heart becomes immortal. The ascetics perceive that Lord who is immortal.
Drinking of the lake (of life) guarded by the gods and bearing fruits and beholding many a dear object in its middle, man disports in the waters, that lake has its origin in the seed. The ascetics perceive that Lord who is immortal. तदर्धमासं पिबति संचित्य भ्रमरो मधु ।
The being who, like a bee sucking honey only for half the month, enjoys only one-half of the fruits of his actions and has to come back to the world to enjoy the other half and is present in all creatures ordains sacrifices. The ascetics perceive that Lord who is immortal.
Originally without plumes (i.e. conditions) he comes to possess plumes (becomes vested with conditions) in a large tree of golden foliage, representing a world transitory and ephemeral and flies away in different directions (i.e. reborn among several orders of men). The Sloka simply means that the supreme should when vested with conditions becomes the creature-soul. The ascetics perceive that Lord who is Eternal.
Form that which is complete (Brahma) has the complete universe sprung; and from that which is complete have also the conditions which are complete sprung and when those which are full (conditions) are separated from that which is full (Brahma) the true full remains. The ascetics perceive that Lord who is eternal.
It is from that the air has come and towards that again it ever goes; it is from that Agni (consumer) and Some (consumed) have originated and on them depends the entire living world.
It should be known that everything has its origin in that; we cannot describe that; the ascetics that Lord who is Eternal.
The vital air called Apana is lost in the air called Prana which again is lost in the mind. The last again is lost in the intellect which again is lost in the supreme being. The ascetics perceive that Lord who is Eternal.
Like a swan walking out of water the eternal one (as embodied in a man ) endued with four legs (respectively called waking dreaming, sleeping and) turiya hides one of the legs (turiya, which can be perceived alone by ascetics, all other men perceiving the other three); he who sees this hidden leg for purpose of grinding the other three, regards and emancipation as the same. The ascetics perceive that Lord who is Eternal.
The being who is the inner soul is of the size of the thumb, by being joined with the human body ever moves. Fools alone do not perceive Him manifest within everything, who is the Lord, Who is worthy of being worshipped, Who is capable of anything and the Prime Being. The ascetics perceive that Lord who is Eternal.
It is seen equally among men who have obtained true knowledge and those that have not. It is present equally in men that have obtained immortality and others (i.e. those who have not) but the emancipated ones obtain honey flowing in a thick stream. The ascetics perceive that Lord who is Eternal.
To a man of true knowledge, both the worlds are accessible and though they may not have performed the Agnihotra ceremony, yet do they obtain the fruits thereof. Do you not proclaim your deficiency in matters spiritual. True knowledge is another name of the inner soul which those who have self-control gain. The ascetics perceive that Lord who is Eternal.
Of this description is that illustrious Being in whom is lost all living creatures. He who knows that sacred being does not envy the attainment of objects of others in this world, (he himself having attained to emancipation). Ascetics perceive that Lord who is Eternal.
He that flies away with thousands of thousands of wings outstretched must come back to the central spirit within the body. The ascetics perceive that Lord who is Eternal.
His from cannot be seen by the eye; those that follow pure lives see them. He who seek the general good of man in his mind, who does not grieve and who can renounce the Lord who is Eternal.
Some men conceal their habits which are different from their teachings from others, as serpents conceal themselves in their holes. Men who are ignorant are deceived by them, who following the right Path deceive their victims into ruin. Ascetics perceive that Lord who is immortal.
I am beyond the reach of earthly evils; whence can the death and life come to me? nor am I desirous of emancipation for truth and untruth, good and evil-all rest in the Supreme Being. (Thus does the emancipated soul think within himself). Ascetics perceive that Lord that Lord who is Eternal.
Acts, virtuous or sinful, cannot touch the man who has obtained true knowledge. This inequality is observed only by ordinary men. The man who has seen the Supreme Being is immortal. Being possessed of this knowledge, one should attain to that sweetness (Brahma). The ascetics perceive that Being who is Eternal.
The heart of such a man is not grieved at calumny, nor the want of study of the holy books, nor the non-performance of sacrificial ceremonies; by a knowledge of the supreme Being those who are given to asceticism soon obtain true wisdom. The ascetics perceive that Lord who is Eternal.
The man who thus perceives soul in all creatures, why should he grieve after this perception? Grief comes to those who are employed occupations.
As one can do as well with a well as with a large tank, so one who knows the supreme should can do as well with his own knowledge as with the entire Veda.
Of the measure of the thumb, that illustrious Being, though dwelling in the heart, cannot be seen by the eye. Though without birth, he moves about in full consciousness, day and night. He that knows him becomes wise and full of joy.
According to the Smritis, I am the mother, the father and again I am the son I am the soul of everything, past and present.
I am the old grandfather, father and son; O Bharata, you depend on my soul; O Bharata, yet you are not mine.
The soul is my place and the soul is my birth, I am both the warp and the woof; I am established on that which is in destructible. Though without birth, I roam about in full con- sciousness, day and night; knowing me wise men become satisfied.
The supreme soul is subtler than the subtle, of noble mind and is present in all creatures. He is known as the universal father, dwelling in the heart of every creature,
End of Sanat-Sujata Parva
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