sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
overwhelmed with sorrow, blank despair came upon me. I took refuge in the Formless. Afflicted as I was with great distress, I
gave up the world with all its joys and sorrows.[8] Understanding then this path, I exercised myself in it in this world.
Afterwards, through tranquillity of soul, I attained to this success that thou seest. I shall not have to come to this world again
(after my departure hence). Verily, till I attain to absorption into eternal Brahman, till, in fact, the final dissolution of the
universe, I shall look on those happy ends that will be mine, and on those beings that constitute this universe.[9] Having
acquired this excellent success, I shall, after departing from this world, proceed, to what is above it (i.e., Satyaloka) and thence
to what is higher (i.e., absorption into Brahman). Verily, I shall attain to the condition, which is unmanifest aspect of Brahman.
Let no doubt be thine as regards this. O scorcher of foes, I shall not return to this world of mortal creatures. O thou of great
wisdom, I have become gratified with thee. Tell me what I shall do for thee. The time has come for the accomplishment of that
purpose for which thou hast come hither. Verily, I know that object for which thou hast sought me. I shall soon depart from this
world. Hence it is that I have given thee this hint. O thou of great wisdom and experience, I have been highly gratified with
thee for thy behaviour. Do thou question me. I shall discourse on what is beneficial to thee, agreeably to thy desire. I think thy
intelligence is great. Indeed, I applaud it much, for it was with the aid of that intelligence that thou wert able to recognise me.
Surely, O Kasyapa, thou art possessed of great intelligence.'

SECTION XVII

"Vasudeva said, touching the feet of that sage, the Brahmana asked him some questions that were exceedingly difficult to
answer. That foremost of all righteous persons then discoursed on those duties that were referred to.

'Kasyapa said, 'How does the body dissolve away, and how is another acquired? How does one become emancipated after
passing through a repeated round of painful rebirths? Enjoying Prakriti for sometime, how does Jiva cast off the particular body
(which Prakriti gives)? How does Jiva, freed from the body, attain to what is different from it (viz., Brahman)? How does a
human being enjoy (and endure the fruits of) the good and bad acts done by him? Where do the acts exist of one that is devoid
of body?[10]

'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered those questions one after another. Do thou listen
to me, O scion of the Vrishi race, as I recite to thee the answers he made.'

'--The Emancipated sage said, 'Upon the exhaustion of those acts capable of prolonging life and bringing on fame which are
done in a particular body that Jiva assumes, the embodied Jiva, with the span of his life shortened, begins to do acts hostile to
life and health. On the approach of destruction, his understanding turns away from the proper course. The man of uncleansed
soul, after even a correct apprehension of his constitution and strength and of the season of both his own life and of the year,
begins to eat at irregular intervals and to eat such food as is hostile to him.[11] At such a time he indulges in practices that are
exceedingly harmful. He sometimes eats excessively and sometimes abstains altogether from food. He eats bad food or bad
meat or takes bad drinks, or food that has been made up of ingredients incompatible with one another. He eats food that is
heavy in excess of the measure that is beneficial, or before the food previously taken has been digested. He indulges in physical
exercise and sexual pleasure in excess of the due measure, or through avidity for work, suppresses the urgings of his corporeal
organism even when they become pronounced. Or, he takes food that is very juicy, or indulges in sleep during daytime. Food
that is not properly digested, of itself excites the faults, when the time comes.[12] From such excitement of the faults in his
body, he gets disease ending in death itself. Sometimes the person engages in perverse or unnatural acts like hanging (for
bringing about his death). Through these causes the living body of the creature dissolves away. Understand correctly the
manner as I declare it to thee.[13] Urged on by the Wind which becomes violent, the heat in the body, becoming excited and
reaching every part of the body one after another, restrains all the (movements of the) vital breaths. Know truly that excited all
over the body, the heat becomes very strong, and pierces every vital part where life may be said to reside. In consequence of
this, Jiva, feeling great pain, quickly takes leave of its mortal casement. Know, O foremost of regenerate persons, that when the
vital parts of the physical organism become thus afflicted, Jiva slips away from the body, overwhelmed with great pain. All
living creatures are repeatedly afflicted with birth and death. It is seen, O chief of Brahmanas, that the pain which is felt by a
person when casting off his bodies is like what is felt by him when first entering the womb or when issuing out of it. His joints
become almost dislocated and he derives much distress from the waters (of the womb).[14] Urged on by (another) violent
wind, the wind that is in the body becomes excited through cold, and dissolves away the union of matter (called the body) into
its respective elements numbering five.[15] That wind which resides in the vital breaths called Prana and Apana occurring
within this compound of the five primal elements, rushes upwards, from a situation of distress, leaving the embodied creature.
It is even thus that the wind leaves the body. Then is seen breathlessness. The man then becomes destitute of heat, of breath, of
beauty, and of consciousness. Deserted by Brahman (for Jiva is Brahman), the person is said to be dead. By those ducts
through which he perceives all sensuous objects, the bearer of the body no longer perceives them. It is the eternal Jiva who
creates in the body in those very duets the life-breaths that are generated by food. The elements gathered together become in
certain parts firmly united. Know that those parts are called the vitals of the body. It is said so in the Sastras. When those vital
parts are pierced, Jiva, rising up, enters the heart of the living creature and restrains the principle of animation without any
delay. The creature then, though still endued with the principle of consciousness, fails to know anything. The vital parts being
all overwhelmed, the knowledge of the living creature becomes overwhelmed by darkness. Jiva then, who has been deprived of
everything upon which to stay, is then agitated by the wind. He then, deeply breathing a long and painful breath, goes out
quickly, causing the inanimate body to tremble. Dissociated from the body, Jiva, however, is surrounded by his acts. He
becomes equipped on every side with all his auspicious acts of merit and with all his sins. Brahmanas endued with knowledge
and equipped with the certain conclusions of the scriptures, know him, from indications, as to whether he is possessed of merit
or with its reverse. Even as men possessed of eyes behold the fire-fly appearing and disappearing amid darkness, men
possessed of the eye of knowledge and crowned with success of penances, behold, with spiritual vision, Jiva as he leaves the
body, as he is reborn, and as he enters the womb. It is seen that Jiva has three regions assigned to him eternally. This world
where creatures dwell is called the field of action. Accomplishing acts good or bad, all embodied creatures attain to the fruits
thereof. In consequence of their own acts, creatures acquire even here superior or inferior enjoyments. Doers of evil deeds here,
in consequence of those acts of theirs, attain to Hell. This condition of sinking with head downwards, in which creatures are
cooked, is one of great misery. It is such that a rescue therefrom is exceedingly difficult. Indeed; one should strive hard for
saving oneself from this misery. Those regions where creatures dwell when they ascend from this world I shall now declare
truly. Do thou listen to me with attention. By listening to what I say, thou shalt attain to firmness of understanding and a clear
apprehension of (good and bad) acts. Know that even those are the regions of all creatures of righteous deeds, viz., the stellar
worlds that shine in the firmament, the lunar disc, and the solar disc as well that shines in the universe in its own light. Upon
the exhaustion, again, of their merits, they fall away from those regions repeatedly. There, in Heaven itself, is distinction of
inferior, superior, and middling felicity. There, in Heaven itself, is discontent at sight of prosperity more blazing than one's
own. Even these are the goals which I have mentioned in detail. I shall, after this, discourse to you on the attainment by Jiva of
the condition of residence in the womb. Do thou hear me, with concentrated attention, O regenerate one, as I speak to thee!'

SECTION XVIII

"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not subject to destruction. Upon attainment of body after
body, those acts produce fruits corresponding with them.[16] As a fruit-bearing tree, when the season comes of productivity,
yields a large quantity of fruit, similarly merit, achieved with a pure heart, yields a large crop (of felicity). After the same
fashion, sin, done with a sinful heart, produces a large crop of misery. The Soul (or Jiva), placing the mind ahead, addresses
himself to action. Hear then how Jiva, equipt with all his acts and overwhelmed with lust and wrath, enters the womb. The vital
seed, mixed with blood, enters the womb of females and becomes the field (of Jiva), good or bad, born of (his) acts. In
consequence of his subtlety and the condition of being unmanifest, Jiva does not become attached to anything even after
attaining to a body. Therefore, he is called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of all creatures. It is
in consequence of Him that living creatures live. That Jiva, entering all the limbs of the foetus part by part, accepting the
attribute of mind, and residing within all the regions that belong to Prana, supports (life). In consequence of this, the foetus
becoming endued with mind begins to move its limbs.[18] As liquified iron, poured (into a mould), takes the form of the
mould, know that the entrance of Jiva into the foetus is even such. As fire, entering a mass of iron, heats it greatly, do thou
know that the manifestation of Jiva in the foetus is such. As a lamp, burning in a room, discovers (all things within it), after the
same manner mind discovers the different limbs of the body.[19] Whatever acts, good or bad, Jiva does in a former body, have
certainly to be enjoyed or endured by him. By such enjoyment and endurance former acts are exhausted, and other acts, again,
accumulate, till Jiva succeed in acquiring a knowledge of the duties included in that contemplation which leads to
Emancipation. Regarding this, I shall tell thee those acts by which Jiva, O best of men, while coursing through a repeated

overwhelmed with sorrow, blank despair came upon me. I took refuge in the Formless. Afflicted as I was with great distress, I

gave up the world with all its joys and sorrows.[8] Understanding then this path, I exercised myself in it in this world.

Afterwards, through tranquillity of soul, I attained to this success that thou seest. I shall not have to come to this world again

(after my departure hence). Verily, till I attain to absorption into eternal Brahman, till, in fact, the final dissolution of the

universe, I shall look on those happy ends that will be mine, and on those beings that constitute this universe.[9] Having

acquired this excellent success, I shall, after departing from this world, proceed, to what is above it (i.e., Satyaloka) and thence

to what is higher (i.e., absorption into Brahman). Verily, I shall attain to the condition, which is unmanifest aspect of Brahman.

Let no doubt be thine as regards this. O scorcher of foes, I shall not return to this world of mortal creatures. O thou of great

wisdom, I have become gratified with thee. Tell me what I shall do for thee. The time has come for the accomplishment of that

purpose for which thou hast come hither. Verily, I know that object for which thou hast sought me. I shall soon depart from this

world. Hence it is that I have given thee this hint. O thou of great wisdom and experience, I have been highly gratified with

thee for thy behaviour. Do thou question me. I shall discourse on what is beneficial to thee, agreeably to thy desire. I think thy

intelligence is great. Indeed, I applaud it much, for it was with the aid of that intelligence that thou wert able to recognise me.

Surely, O Kasyapa, thou art possessed of great intelligence.'

SECTION XVII

"Vasudeva said, touching the feet of that sage, the Brahmana asked him some questions that were exceedingly difficult to

answer. That foremost of all righteous persons then discoursed on those duties that were referred to.

'Kasyapa said, 'How does the body dissolve away, and how is another acquired? How does one become emancipated after

passing through a repeated round of painful rebirths? Enjoying Prakriti for sometime, how does Jiva cast off the particular body

(which Prakriti gives)? How does Jiva, freed from the body, attain to what is different from it (viz., Brahman)? How does a

human being enjoy (and endure the fruits of) the good and bad acts done by him? Where do the acts exist of one that is devoid

of body?[10]

'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered those questions one after another. Do thou listen

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

'--The Emancipated sage said, 'Upon the exhaustion of those acts capable of prolonging life and bringing on fame which are

done in a particular body that Jiva assumes, the embodied Jiva, with the span of his life shortened, begins to do acts hostile to

life and health. On the approach of destruction, his understanding turns away from the proper course. The man of uncleansed

soul, after even a correct apprehension of his constitution and strength and of the season of both his own life and of the year,

begins to eat at irregular intervals and to eat such food as is hostile to him.[11] At such a time he indulges in practices that are

exceedingly harmful. He sometimes eats excessively and sometimes abstains altogether from food. He eats bad food or bad

meat or takes bad drinks, or food that has been made up of ingredients incompatible with one another. He eats food that is

heavy in excess of the measure that is beneficial, or before the food previously taken has been digested. He indulges in physical

exercise and sexual pleasure in excess of the due measure, or through avidity for work, suppresses the urgings of his corporeal

organism even when they become pronounced. Or, he takes food that is very juicy, or indulges in sleep during daytime. Food

that is not properly digested, of itself excites the faults, when the time comes.[12] From such excitement of the faults in his

body, he gets disease ending in death itself. Sometimes the person engages in perverse or unnatural acts like hanging (for

bringing about his death). Through these causes the living body of the creature dissolves away. Understand correctly the

manner as I declare it to thee.[13] Urged on by the Wind which becomes violent, the heat in the body, becoming excited and

reaching every part of the body one after another, restrains all the (movements of the) vital breaths. Know truly that excited all

over the body, the heat becomes very strong, and pierces every vital part where life may be said to reside. In consequence of

this, Jiva, feeling great pain, quickly takes leave of its mortal casement. Know, O foremost of regenerate persons, that when the

vital parts of the physical organism become thus afflicted, Jiva slips away from the body, overwhelmed with great pain. All

living creatures are repeatedly afflicted with birth and death. It is seen, O chief of Brahmanas, that the pain which is felt by a

person when casting off his bodies is like what is felt by him when first entering the womb or when issuing out of it. His joints

become almost dislocated and he derives much distress from the waters (of the womb).[14] Urged on by (another) violent

wind, the wind that is in the body becomes excited through cold, and dissolves away the union of matter (called the body) into

its respective elements numbering five.[15] That wind which resides in the vital breaths called Prana and Apana occurring

within this compound of the five primal elements, rushes upwards, from a situation of distress, leaving the embodied creature.

It is even thus that the wind leaves the body. Then is seen breathlessness. The man then becomes destitute of heat, of breath, of

beauty, and of consciousness. Deserted by Brahman (for Jiva is Brahman), the person is said to be dead. By those ducts

through which he perceives all sensuous objects, the bearer of the body no longer perceives them. It is the eternal Jiva who

creates in the body in those very duets the life-breaths that are generated by food. The elements gathered together become in

certain parts firmly united. Know that those parts are called the vitals of the body. It is said so in the Sastras. When those vital

parts are pierced, Jiva, rising up, enters the heart of the living creature and restrains the principle of animation without any

delay. The creature then, though still endued with the principle of consciousness, fails to know anything. The vital parts being

all overwhelmed, the knowledge of the living creature becomes overwhelmed by darkness. Jiva then, who has been deprived of

everything upon which to stay, is then agitated by the wind. He then, deeply breathing a long and painful breath, goes out

quickly, causing the inanimate body to tremble. Dissociated from the body, Jiva, however, is surrounded by his acts. He

becomes equipped on every side with all his auspicious acts of merit and with all his sins. Brahmanas endued with knowledge

and equipped with the certain conclusions of the scriptures, know him, from indications, as to whether he is possessed of merit

or with its reverse. Even as men possessed of eyes behold the fire-fly appearing and disappearing amid darkness, men

possessed of the eye of knowledge and crowned with success of penances, behold, with spiritual vision, Jiva as he leaves the

body, as he is reborn, and as he enters the womb. It is seen that Jiva has three regions assigned to him eternally. This world

where creatures dwell is called the field of action. Accomplishing acts good or bad, all embodied creatures attain to the fruits

thereof. In consequence of their own acts, creatures acquire even here superior or inferior enjoyments. Doers of evil deeds here,

in consequence of those acts of theirs, attain to Hell. This condition of sinking with head downwards, in which creatures are

cooked, is one of great misery. It is such that a rescue therefrom is exceedingly difficult. Indeed; one should strive hard for

saving oneself from this misery. Those regions where creatures dwell when they ascend from this world I shall now declare

truly. Do thou listen to me with attention. By listening to what I say, thou shalt attain to firmness of understanding and a clear

apprehension of (good and bad) acts. Know that even those are the regions of all creatures of righteous deeds, viz., the stellar

worlds that shine in the firmament, the lunar disc, and the solar disc as well that shines in the universe in its own light. Upon

the exhaustion, again, of their merits, they fall away from those regions repeatedly. There, in Heaven itself, is distinction of

inferior, superior, and middling felicity. There, in Heaven itself, is discontent at sight of prosperity more blazing than one's

own. Even these are the goals which I have mentioned in detail. I shall, after this, discourse to you on the attainment by Jiva of

the condition of residence in the womb. Do thou hear me, with concentrated attention, O regenerate one, as I speak to thee!'

SECTION XVIII

"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not subject to destruction. Upon attainment of body after

body, those acts produce fruits corresponding with them.[16] As a fruit-bearing tree, when the season comes of productivity,

yields a large quantity of fruit, similarly merit, achieved with a pure heart, yields a large crop (of felicity). After the same

fashion, sin, done with a sinful heart, produces a large crop of misery. The Soul (or Jiva), placing the mind ahead, addresses

himself to action. Hear then how Jiva, equipt with all his acts and overwhelmed with lust and wrath, enters the womb. The vital

seed, mixed with blood, enters the womb of females and becomes the field (of Jiva), good or bad, born of (his) acts. In

consequence of his subtlety and the condition of being unmanifest, Jiva does not become attached to anything even after

attaining to a body. Therefore, he is called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of all creatures. It is

in consequence of Him that living creatures live. That Jiva, entering all the limbs of the foetus part by part, accepting the

attribute of mind, and residing within all the regions that belong to Prana, supports (life). In consequence of this, the foetus

becoming endued with mind begins to move its limbs.[18] As liquified iron, poured (into a mould), takes the form of the

mould, know that the entrance of Jiva into the foetus is even such. As fire, entering a mass of iron, heats it greatly, do thou

know that the manifestation of Jiva in the foetus is such. As a lamp, burning in a room, discovers (all things within it), after the

same manner mind discovers the different limbs of the body.[19] Whatever acts, good or bad, Jiva does in a former body, have

certainly to be enjoyed or endured by him. By such enjoyment and endurance former acts are exhausted, and other acts, again,

accumulate, till Jiva succeed in acquiring a knowledge of the duties included in that contemplation which leads to

Emancipation. Regarding this, I shall tell thee those acts by which Jiva, O best of men, while coursing through a repeated