sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
round of re-births, becomes happy, Gifts, observances of austerity, Brahmacharyya, bearing Brahman according to the
ordinances laid down, self-restraint, tranquillity, compassion for all creatures, restraint of passions, abstentions from cruelty as
also from appropriating what belongs to others, refraining from doing even mentally all acts that are false and injurious to
living creatures on the Earth, reverently serving mother and father, honouring deities and guests, worship of preceptors, pity,
purity, constant restraint of all organs, and causing of all good acts, are said to constitute the conduct of the good. From
observance of such conduct, arises Righteousness which protects all creatures eternally. Such conduct one would always
behold among persons that are good. Verily, such conduct resides there eternally. That course of practices to which persons of
tranquil souls adhere indicates Righteousness. Among them is thrown that course of practices which constitutes eternal
Righteousness. He who would betake himself to that Righteousness would never have to attain to a miserable end. It is by the
conduct of the good that the world is restrained in the paths of Righteousness when it falls away. He that is a Yogin is
Emancipated, and is, therefore, distinguished above these (viz., the good).[20] Deliverance from the world takes place, after a
long time, of one who acts righteously and well on every occasion as he should. A living creature thus always meets with the
acts done by him in a former life. All these acts constitute the cause in consequence of which he comes into this world in a state
different from his true form.[21] There is a doubt in the world as regards the question. By what was the acceptance (by Jiva) of
a body first determined. The Grandsire of all the worlds, viz., Brahma having first formed a body of his own, then created the
three worlds, in their entirety, of mobile and immobile creatures. Having first himself assumed a body, he then created
Pradhana. That Pradhana is the material cause of all embodied creatures, by whom is all this covered and whom all came to
know as the highest. This that is seen is said to be destructible; while the other is immortal and indestructible. This that (is
seen) is said to be Kshara (the destructible); that, however, which is Para (the other) is the Immortal, (as also) Akshara (the
Indestructible). Of each Purusha taken distributively, the whole is duality among these three.[22] Seen first (to appear in an
embodied form) Prajapati (then) created all the primal elements and all immobile creatures. Even this is the ancient audition.
Of that (acceptance of body), the Grandsire ordained a limit in respect of time, and migrations among diverse creatures and
return or rebirth. All that I say is proper and correct, like to what a person who is endued with intelligence and who has seen his
soul, would say on this topic of previous births.[23] That person who looks upon pleasure and pain as inconstant, which,
indeed, is the correct view, who regards the body as an unholy conglomeration, and destruction as ordained in action, and who
remembers that what little of pleasure there is, is really all pain, will succeed in crossing this terrible ocean of worldly
migration that is so difficult to cross. Though assailed by decrepitude and death and disease, he that understands Pradhana
beholds with all equal eye that Consciousness which dwells in all beings endued with consciousness. Seeking the supreme seat,
he then becomes utterly indifferent to all (other) things. O best of men, I shall now impart instruction to thee, agreeably to
truth, concerning this. Do thou, O learned Brahmana, understand in completeness that which constitutes the excellent
knowledge, as I declare it, of that indestructible seat.--'"

SECTION XIX

"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of all things), freeing himself from even the thought
of his own identity with all things,--indeed, ceasing to think of even his own existence,--gradually casting off one after another,
will succeed in crossing his bonds.[24] That man who is the friend of all, who endures all, who is attached to tranquillity, who
has conquered all his senses, who is divested of fear and wrath, and who is of restrained soul. succeeds in emancipating
himself. He who behaves towards all creatures as towards himself, who is restrained, pure, free from vanity and divested of
egoism is regarded as emancipated from everything. He also is emancipated who looks with an equal eye upon life and death,
pleasure and pain, gain and loss, agreeable and disagreeable. He is in every way emancipated who does not covet what belongs
to others, who never disregards any body, who transcends all pairs of opposites, and whose soul is free from attachment. He is
emancipated who has no enemy, no kinsman, and no child, who has cast off religion, wealth, and pleasure, and who is freed
from desire or cupidity. He becomes emancipated who acquires neither merit nor demerit, who casts off the merits and
demerits accumulated in previous births, who wastes the elements of his body for attaining to a tranquillised soul, and who
transcends all pairs of opposites. He who abstains from all acts, who is free from desire or cupidity, who looks upon the
universe as unenduring or as like an Aswattha tree, ever endued with birth, death and decrepitude, whose understanding is
fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in emancipating himself from
the bonds that bind him.[25] He that sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and
unknowable, becomes emancipated.[26] He who sees his soul devoid of the attributes of the five elements to be without form
and cause, to be really destitute of attributes though enjoying them, becomes emancipated.[27] Abandoning, with the aid of the
understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed
with fuel.[28] One who is freed from all impressions, who transcends all pairs of opposites, who is destitute of all belongings,
and who uses all his senses under the guidance of penances, becomes emancipated.[29] Having become freed from all
impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring, and
indestructible. After this I shall declare the science of Yoga to which there is nothing superior, and how Yogins, by
concentration, behold the perfect soul.[30] I shall declare the instructions regarding it duly. Do thou learn from me those doors
by which directing the soul within the body one beholds that which is without beginning and end.[31] Withdrawing the senses
from their objects, one should fix the mind upon the soul; having previously undergone the severest austerities, one should
practise that concentration of mind which leads to Emancipation.[32] Observant of penances and always practising
concentration of mind, the learned Brahmana, endued with intelligence, should observe the precepts of the science of Yoga,
beholding the soul in the body. If the good man succeeds in concentrating the mind on the soul, he then, habituated to exclusive
meditation, beholds the Supreme soul in his own soul. Self-restrained, and always concentrated, and with all his senses
completely conquered, the man of cleansed soul, in consequence of such complete concentration of mind, succeeds in
beholding the soul by the soul. As a person beholding some unseen individual in a dream recognises him, saying,--This is he,--
when he sees him after waking, after the same manner the good man having seen the Supreme Soul in the deep contemplation
of Samadhi recognises it upon waking from Samadhi.[33] As one beholds the fibrous pith after extracting it from a blade of the
Saccharum Munja, even so the Yogin beholds the soul, extracting it from the body. The body has been called the Saccharum
Munja, and the fibrous pith is said to stand for the soul. This is the excellent illustration propounded by persons conversant
with Yoga. When the bearer of a body adequately beholds the soul in Yoga, he then has no one that is master over him, for he
then becomes the lord of the three worlds.[34] He succeeds in assuming diverse bodies according as he wishes. Turning away
decrepitude and death, he neither grieves nor exults. The self-restrained man, concentrated in Yoga, can create (for himself) the
godship of the very gods. Casting off his transient body he attains to immutable Brahma.[35] No fear springs up in him at even
the sight of all creatures falling victims to destruction (before his eyes). When all creatures are afflicted,--he can never be
afflicted by any one. Devoid of desire and possessed of a tranquil mind, the person in Yoga is never shaken by pain and sorrow
and fear, the terrible effects that flow from attachment and affection. Weapons never pierce him; death does not exist for him.
Nowhere in the world can be seen any one that is happier than he. Having adequately concentrated his soul, he lives steadily on
himself. Turning off decrepitude and pain and pleasure, he sleeps in comfort. Casting off this human body he attains to (other)
forms according to his pleasure. While one is enjoying the sovereignty that Yoga bestows, one should never fall away from
devotion to Yoga.[36] When one, after adequate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any
regard for even him of a hundred sacrifices (Indra).[37] Hear now how one, habituating oneself to exclusive meditation,
succeeds in attaining to Yoga. Thinking of that point of the compass which has the Sun behind it, the mind should be fixed, not
outside, but in the interior of that mansion in which one may happen to live. Residing within that mansion, the mind should
then, with all its outward and inward (operations), behold in that particular room in which one may stay. At that time when,
having deeply meditated, one beholds the All (viz., Brahman, the Soul of the universe), there is then nothing external to
Brahman where the mind may dwell. Restraining all the senses in a forest that is free from noise and that is uninhabited, with
mind fixed thereon, one should meditate on the All (or universal Brahman) both outside and inside one's body. One should
meditate on the teeth, the palate, the tongue, the throat, the neck likewise; one should also meditate on the heart and the
ligatures of the heart![38]

"The Brahmana continued, 'Thus addressed by me, that intelligent disciple, O slayer of Madhu, once more asked me about this
religion of Emancipation that is so difficult to explain. How does this food that is eaten from time to time become digested in
the stomach? How does it become transformed into juice? How, again, into blood? How does it nourish the flesh, the marrow,
the sinews, the bones? How do all these limbs of embodied creatures grow? How does the strength grow of the growing man?
How occurs the escape of all such elements as are not nutritive, and of all impurities separately? How does this one inhale and
again, exhale? Staying upon what particular part does the Soul dwell in the body? How does Jiva, exerting himself, bear the
body? Of what colour and of what kind is the body in which he dwells again (leaving a particular body)? O holy one, it
behoveth thee to tell me all this accurately, O sinless one,--even thus was I interrogated by that learned Brahmana, O Madhava.
I replied unto him, O thou of mighty arms, after the manner I myself had heard, O chastiser of all foes. As one placing some
precious object in one's store-room should keep one's mind on it, so, placing the mind within one's own body, one should then,

round of re-births, becomes happy, Gifts, observances of austerity, Brahmacharyya, bearing Brahman according to the

ordinances laid down, self-restraint, tranquillity, compassion for all creatures, restraint of passions, abstentions from cruelty as

also from appropriating what belongs to others, refraining from doing even mentally all acts that are false and injurious to

living creatures on the Earth, reverently serving mother and father, honouring deities and guests, worship of preceptors, pity,

purity, constant restraint of all organs, and causing of all good acts, are said to constitute the conduct of the good. From

observance of such conduct, arises Righteousness which protects all creatures eternally. Such conduct one would always

behold among persons that are good. Verily, such conduct resides there eternally. That course of practices to which persons of

tranquil souls adhere indicates Righteousness. Among them is thrown that course of practices which constitutes eternal

Righteousness. He who would betake himself to that Righteousness would never have to attain to a miserable end. It is by the

conduct of the good that the world is restrained in the paths of Righteousness when it falls away. He that is a Yogin is

Emancipated, and is, therefore, distinguished above these (viz., the good).[20] Deliverance from the world takes place, after a

long time, of one who acts righteously and well on every occasion as he should. A living creature thus always meets with the

acts done by him in a former life. All these acts constitute the cause in consequence of which he comes into this world in a state

different from his true form.[21] There is a doubt in the world as regards the question. By what was the acceptance (by Jiva) of

a body first determined. The Grandsire of all the worlds, viz., Brahma having first formed a body of his own, then created the

three worlds, in their entirety, of mobile and immobile creatures. Having first himself assumed a body, he then created

Pradhana. That Pradhana is the material cause of all embodied creatures, by whom is all this covered and whom all came to

know as the highest. This that is seen is said to be destructible; while the other is immortal and indestructible. This that (is

seen) is said to be Kshara (the destructible); that, however, which is Para (the other) is the Immortal, (as also) Akshara (the

Indestructible). Of each Purusha taken distributively, the whole is duality among these three.[22] Seen first (to appear in an

embodied form) Prajapati (then) created all the primal elements and all immobile creatures. Even this is the ancient audition.

Of that (acceptance of body), the Grandsire ordained a limit in respect of time, and migrations among diverse creatures and

return or rebirth. All that I say is proper and correct, like to what a person who is endued with intelligence and who has seen his

soul, would say on this topic of previous births.[23] That person who looks upon pleasure and pain as inconstant, which,

indeed, is the correct view, who regards the body as an unholy conglomeration, and destruction as ordained in action, and who

remembers that what little of pleasure there is, is really all pain, will succeed in crossing this terrible ocean of worldly

migration that is so difficult to cross. Though assailed by decrepitude and death and disease, he that understands Pradhana

beholds with all equal eye that Consciousness which dwells in all beings endued with consciousness. Seeking the supreme seat,

he then becomes utterly indifferent to all (other) things. O best of men, I shall now impart instruction to thee, agreeably to

truth, concerning this. Do thou, O learned Brahmana, understand in completeness that which constitutes the excellent

knowledge, as I declare it, of that indestructible seat.--'"

SECTION XIX

"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of all things), freeing himself from even the thought

of his own identity with all things,--indeed, ceasing to think of even his own existence,--gradually casting off one after another,

will succeed in crossing his bonds.[24] That man who is the friend of all, who endures all, who is attached to tranquillity, who

has conquered all his senses, who is divested of fear and wrath, and who is of restrained soul. succeeds in emancipating

himself. He who behaves towards all creatures as towards himself, who is restrained, pure, free from vanity and divested of

egoism is regarded as emancipated from everything. He also is emancipated who looks with an equal eye upon life and death,

pleasure and pain, gain and loss, agreeable and disagreeable. He is in every way emancipated who does not covet what belongs

to others, who never disregards any body, who transcends all pairs of opposites, and whose soul is free from attachment. He is

emancipated who has no enemy, no kinsman, and no child, who has cast off religion, wealth, and pleasure, and who is freed

from desire or cupidity. He becomes emancipated who acquires neither merit nor demerit, who casts off the merits and

demerits accumulated in previous births, who wastes the elements of his body for attaining to a tranquillised soul, and who

transcends all pairs of opposites. He who abstains from all acts, who is free from desire or cupidity, who looks upon the

universe as unenduring or as like an Aswattha tree, ever endued with birth, death and decrepitude, whose understanding is

fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in emancipating himself from

the bonds that bind him.[25] He that sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and

unknowable, becomes emancipated.[26] He who sees his soul devoid of the attributes of the five elements to be without form

and cause, to be really destitute of attributes though enjoying them, becomes emancipated.[27] Abandoning, with the aid of the

understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed

with fuel.[28] One who is freed from all impressions, who transcends all pairs of opposites, who is destitute of all belongings,

and who uses all his senses under the guidance of penances, becomes emancipated.[29] Having become freed from all

impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring, and

indestructible. After this I shall declare the science of Yoga to which there is nothing superior, and how Yogins, by

concentration, behold the perfect soul.[30] I shall declare the instructions regarding it duly. Do thou learn from me those doors

by which directing the soul within the body one beholds that which is without beginning and end.[31] Withdrawing the senses

from their objects, one should fix the mind upon the soul; having previously undergone the severest austerities, one should

practise that concentration of mind which leads to Emancipation.[32] Observant of penances and always practising

concentration of mind, the learned Brahmana, endued with intelligence, should observe the precepts of the science of Yoga,

beholding the soul in the body. If the good man succeeds in concentrating the mind on the soul, he then, habituated to exclusive

meditation, beholds the Supreme soul in his own soul. Self-restrained, and always concentrated, and with all his senses

completely conquered, the man of cleansed soul, in consequence of such complete concentration of mind, succeeds in

beholding the soul by the soul. As a person beholding some unseen individual in a dream recognises him, saying,--This is he,--

when he sees him after waking, after the same manner the good man having seen the Supreme Soul in the deep contemplation

of Samadhi recognises it upon waking from Samadhi.[33] As one beholds the fibrous pith after extracting it from a blade of the

Saccharum Munja, even so the Yogin beholds the soul, extracting it from the body. The body has been called the Saccharum

Munja, and the fibrous pith is said to stand for the soul. This is the excellent illustration propounded by persons conversant

with Yoga. When the bearer of a body adequately beholds the soul in Yoga, he then has no one that is master over him, for he

then becomes the lord of the three worlds.[34] He succeeds in assuming diverse bodies according as he wishes. Turning away

decrepitude and death, he neither grieves nor exults. The self-restrained man, concentrated in Yoga, can create (for himself) the

godship of the very gods. Casting off his transient body he attains to immutable Brahma.[35] No fear springs up in him at even

the sight of all creatures falling victims to destruction (before his eyes). When all creatures are afflicted,--he can never be

afflicted by any one. Devoid of desire and possessed of a tranquil mind, the person in Yoga is never shaken by pain and sorrow

and fear, the terrible effects that flow from attachment and affection. Weapons never pierce him; death does not exist for him.

Nowhere in the world can be seen any one that is happier than he. Having adequately concentrated his soul, he lives steadily on

himself. Turning off decrepitude and pain and pleasure, he sleeps in comfort. Casting off this human body he attains to (other)

forms according to his pleasure. While one is enjoying the sovereignty that Yoga bestows, one should never fall away from

devotion to Yoga.[36] When one, after adequate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any

regard for even him of a hundred sacrifices (Indra).[37] Hear now how one, habituating oneself to exclusive meditation,

succeeds in attaining to Yoga. Thinking of that point of the compass which has the Sun behind it, the mind should be fixed, not

outside, but in the interior of that mansion in which one may happen to live. Residing within that mansion, the mind should

then, with all its outward and inward (operations), behold in that particular room in which one may stay. At that time when,

having deeply meditated, one beholds the All (viz., Brahman, the Soul of the universe), there is then nothing external to

Brahman where the mind may dwell. Restraining all the senses in a forest that is free from noise and that is uninhabited, with

mind fixed thereon, one should meditate on the All (or universal Brahman) both outside and inside one's body. One should

meditate on the teeth, the palate, the tongue, the throat, the neck likewise; one should also meditate on the heart and the

ligatures of the heart![38]

"The Brahmana continued, 'Thus addressed by me, that intelligent disciple, O slayer of Madhu, once more asked me about this

religion of Emancipation that is so difficult to explain. How does this food that is eaten from time to time become digested in

the stomach? How does it become transformed into juice? How, again, into blood? How does it nourish the flesh, the marrow,

the sinews, the bones? How do all these limbs of embodied creatures grow? How does the strength grow of the growing man?

How occurs the escape of all such elements as are not nutritive, and of all impurities separately? How does this one inhale and

again, exhale? Staying upon what particular part does the Soul dwell in the body? How does Jiva, exerting himself, bear the

body? Of what colour and of what kind is the body in which he dwells again (leaving a particular body)? O holy one, it

behoveth thee to tell me all this accurately, O sinless one,--even thus was I interrogated by that learned Brahmana, O Madhava.

I replied unto him, O thou of mighty arms, after the manner I myself had heard, O chastiser of all foes. As one placing some

precious object in one's store-room should keep one's mind on it, so, placing the mind within one's own body, one should then,