sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
restraining all the senses, seek after the Soul, avoiding all heedlessness. One would, becoming always assiduous in this way
and gratified with one's own self, within a very short time attain to that Brahma by beholding which one would become
conversant with Pradhana.[39] He is not capable of being seized by the eye; nor even by all the senses.[40] It is only with the
lamp of the mind that great Soul can be seen. He has hands and feet on all sides; he has ears on all sides; he dwells, pervading
all things in the world.[41] Jiva beholds the Soul as extracted from the body (like the stalk from a blade of Saccharum Munja,
when knowledge comes). Then casting off Brahma as invested with form, by holding the mind in the body, he beholds Brahma
as freed from all attributes.[42] He sees the Soul with his mind, smiling as it were at the time. Depending upon that Brahma, he
then attains to Emancipation in me.[43] O foremost of regenerate ones, all this mystery has now been declared by me. I ask thy
permission, for I shall leave this spot. Do thou (also) go withersoever thou pleasest. Thus addressed by me, O Krishna, on that
occasion, that disciple of mine, endued with austere penances, that Brahmana of rigid vows, went away according to his
pleasure.

"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having said these words unto me, on that occasion, properly
relating to the religion of Emancipation, disappeared then and there. Has this discourse been heard by thee, O son of Pritha,
with mind directed solely towards it? Even this was what thou didst hear on that occasion while thou wert on thy car. It is my
opinion, O son of Pritha, that this is difficult of being comprehended by one whose understanding is confused, or who has
acquired no wisdom by study, or who eats food incompatible with his body, or whose Soul is not purified.[44] O chief of
Bharata's race, this is a great mystery among the deities that has been declared (to thee). At no time or place, O son of Pritha,
has this been heard by man in this world. O sinless one, no other man than thyself is deserving of hearing it. It is not, at this
time, capable of being easily understood by one whose inner soul is confused. The world of the deities is filled, O son of Kunti,
with those who follow the religion of actions. The cessation of the mortal form (by practising the religion of inaction) is not
agreeable to the deities.[45] That goal, O son of Pritha, is the highest which is constituted by eternal Brahman where one,
casting off the body, attains to immortality and becomes always happy. By adhering to this religion, even they who axe of
sinful birth, such as women and Vaisyas and Sudras, attain to the highest goal. What need be said then, O son of Pritha, of
Brahmanas and Kshatriyas possessed of great learning, always devoted to the duties of their own orders and who are intent on
(the acquisition of) the region of Brahma? This has been laid down with the reasons (on which it rests); and also the means for
its acquisition; and its complete attainment and fruit, viz., Emancipation and the ascertainment of the truth regarding pain. O
chief of Bharata's race, there is nothing else that is fraught with happiness greater than this. That mortal, O son of Pandu, who,
endued with intelligence, and faith, and prowess, renounces as unsubstantial what is regarded as substantial by the world,
succeeds within a short time in obtaining the Supreme by these means. This is all that is to be said,--there is nothing else that is
higher than this. Yoga takes place in his case, O son of Pritha, who devotes himself to its constant practice for a period of six
months.'"

SECTION XX

"Vasudeva said, 'In this connection is cited the ancient narrative, O son of Pritha, of the discourse that took place between a
married couple. A certain Brahmana's spouse, beholding the Brahmana, her husband who was a complete master of every kind
of knowledge and wisdom, seated in seclusion, said unto him,--Into what region shall I go, depending on thee as my husband,--
thee that art seated, having cast off all (religious) acts, that art harsh in thy conduct towards me, and that art so
undiscerning?[46] It has been heard by us that a wife attains to those regions which are acquired by her husband. What, indeed,
is the goal that I shall attain, having obtained thee for my husband?--Thus questioned, that Brahmana of tranquil soul then said
unto her, smilingly,--O blessed dame, I am not offended with these words of thine, O sinless one. Whatever acts exist that are
adopted with the aid of others, that are seen (in consequence of their grossness), and that are true, are done as acts by men
devoted to acts.[47] Those persons that are destitute of knowledge, only store delusion by acts. Freedom from acts, again, is
incapable of being attained in this world for even a moment. From birth to the attainment of a different form, action good or
bad, and accomplished by acts, mind, or speech, exists in all beings. Those paths (of action) which are characterised by visible
objects (such as Soma-juice and ghee for libations) being destroyed by Rakshasas, turning away from them I have perceived
the seat (of the soul) that is in the body, without the aid of the soul.[48] There dwells Brahma transcending all pairs of
opposites; there Soma with Agni: and there the urger of the understanding (viz., Vayu) always moves, upholding all
creatures.[49] It is for that seat that the Grandsire Brahman and others, concentrated in Yoga, worship the Indestructible. It is
for that seat that men of learning and excellent vows, of tranquil souls, and of senses completely vanquished, strive.[50] That is
not capable of being smelt by the sense of smell; nor tasted by the tongue; or touched by the organs of touch. It is by the mind
that that is attained. It is incapable of being conquered by the eye. It transcends the sense of hearing. It is destitute of scent,
taste, touch, and form as attributes. It is that from which proceeds the well-ordained universe, and it is that upon which it rests.
The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again
enter. The breaths Prana and Apana move between Samana and Vyana. When the soul sleeps, both Samana and Vyana are
absorbed.[51] Between Apana and Prana, Udana dwells, pervading all. Hence, Prana and Apana do not desert a sleeping
person. In consequence of its controlling all the life-winds, the controlling breath is called Udana. Hence, utterers of Brahman
undergo penances which have myself for their goal.[52] In the midst of all those life-breaths that swallow up one another and
move within the body, blazes forth the fire called Vaiswanara made up of seven flames. The nose, the tongue, the eye, the skin,
the ear which numbers the fifth, the mind, and the understanding,--these are the seven tongues of that Vaiswanara's flame. That
which is smelt, that which is seen, that which is drunk, that which is touched, as also that which is heard, that which is thought
of, and that which is understood,--these are the seven sorts of fuel for me. That which smells, that which eats, that which sees,
that which touches, that which hears numbering the fifth; that which thinks, and that which understands,--these are the seven
great officiating priests. Behold, O blessed one, learned sacrificers duly casting seven libations in seven ways in the seven fires,
viz., that which is smelt, that which is drunk, that which is seen, that which is touched, as also that which is heard, that which is
thought of, and that which is understood, create them in their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering
as the fifth, Mind, and Understanding--these seven are called wombs (of all things). All the attributes which constitute the
sacrificial offerings, enter into the attribute that is born of the fire, and having dwelt within that dwelling became reborn in their
respective wombs. Thither also, viz., in that which generates all beings, they remain absorbed during the period for which
dissolution lasts. From that is produced smell, from that is produced taste, from that is produced colour, and from that is
produced touch; from that is produced sound; from that arises doubt; and from that is produced resolution. This is what is
known as the sevenfold creation. It is in this very way that all this was comprehended by the ancients. By the three full and
final libations, the full become full with light.'"

SECTION XXI

"The Brahmana said, 'In this connection is cited the following ancient story. Do thou understand, of what kind the institution is
of the ten Hotris (sacrificing priests). The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the
genital organ, the lower duct, and speech,--these, O beautiful one, are the ten sacrificing priests. Sound and touch, colour and
taste, scent, speech, action, motion, and the discharge of vital seed, of urine and of excreta, are the ten libations. The points of
the compass, Quarters, Wind, Sun, Moon, Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful one, are the ten
(sacrificial) fires. The ten organs (of knowledge and action) are the sacrificing priests. The libations, O beautiful one, are ten.
The objects of the senses are the fuel that are cast into these ten fires,[54] as also the mind, which is the ladle, and the wealth
(viz., the good and bad acts of the sacrificer). What remains is the pure, highest knowledge. We have heard that all this
universe was well differentiated (from Knowledge). All objects of knowledge are Mind. Knowledge only perceives (i.e.,
discovers the Mind without being attached to it). The knower (or Jiva), encased in subtle form, lives within the gross body that
is produced by the vital seed. The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the
Ahavaniya fire. Into it is poured the oblation. From that was produced the Veda (or Word); (then was born Mind); Mind
(desirous of creation) sets itself on the Veda (or the Word). Their arises form (or colour) undistinguished by particular colours.
It runs towards the Mind.'"[55]

"The Brahmana's wife said, 'Why did Word first arise and why did Mind arise afterwards, seeing that Word starts into
existence after having been thought upon by Mind? Upon that authority can it be said that Mati (Prana) takes refuge in Mind.
Why, again, in dreamless slumber, though separated from Mind, does not Prana apprehend (all objects)? What is that which
restrains it then?'"[56]

"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing the Prana under its control), in consequence of such
lordship over it, makes it identical with itself. That restrained motion of the Prana breath (which for the time becomes identical
with that of the Apana) has been said to be the motion of the mind. Hence the mind is dependent upon Prana, not Prana upon

restraining all the senses, seek after the Soul, avoiding all heedlessness. One would, becoming always assiduous in this way

and gratified with one's own self, within a very short time attain to that Brahma by beholding which one would become

conversant with Pradhana.[39] He is not capable of being seized by the eye; nor even by all the senses.[40] It is only with the

lamp of the mind that great Soul can be seen. He has hands and feet on all sides; he has ears on all sides; he dwells, pervading

all things in the world.[41] Jiva beholds the Soul as extracted from the body (like the stalk from a blade of Saccharum Munja,

when knowledge comes). Then casting off Brahma as invested with form, by holding the mind in the body, he beholds Brahma

as freed from all attributes.[42] He sees the Soul with his mind, smiling as it were at the time. Depending upon that Brahma, he

then attains to Emancipation in me.[43] O foremost of regenerate ones, all this mystery has now been declared by me. I ask thy

permission, for I shall leave this spot. Do thou (also) go withersoever thou pleasest. Thus addressed by me, O Krishna, on that

occasion, that disciple of mine, endued with austere penances, that Brahmana of rigid vows, went away according to his

pleasure.

"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having said these words unto me, on that occasion, properly

relating to the religion of Emancipation, disappeared then and there. Has this discourse been heard by thee, O son of Pritha,

with mind directed solely towards it? Even this was what thou didst hear on that occasion while thou wert on thy car. It is my

opinion, O son of Pritha, that this is difficult of being comprehended by one whose understanding is confused, or who has

acquired no wisdom by study, or who eats food incompatible with his body, or whose Soul is not purified.[44] O chief of

Bharata's race, this is a great mystery among the deities that has been declared (to thee). At no time or place, O son of Pritha,

has this been heard by man in this world. O sinless one, no other man than thyself is deserving of hearing it. It is not, at this

time, capable of being easily understood by one whose inner soul is confused. The world of the deities is filled, O son of Kunti,

with those who follow the religion of actions. The cessation of the mortal form (by practising the religion of inaction) is not

agreeable to the deities.[45] That goal, O son of Pritha, is the highest which is constituted by eternal Brahman where one,

casting off the body, attains to immortality and becomes always happy. By adhering to this religion, even they who axe of

sinful birth, such as women and Vaisyas and Sudras, attain to the highest goal. What need be said then, O son of Pritha, of

Brahmanas and Kshatriyas possessed of great learning, always devoted to the duties of their own orders and who are intent on

(the acquisition of) the region of Brahma? This has been laid down with the reasons (on which it rests); and also the means for

its acquisition; and its complete attainment and fruit, viz., Emancipation and the ascertainment of the truth regarding pain. O

chief of Bharata's race, there is nothing else that is fraught with happiness greater than this. That mortal, O son of Pandu, who,

endued with intelligence, and faith, and prowess, renounces as unsubstantial what is regarded as substantial by the world,

succeeds within a short time in obtaining the Supreme by these means. This is all that is to be said,--there is nothing else that is

higher than this. Yoga takes place in his case, O son of Pritha, who devotes himself to its constant practice for a period of six

months.'"

SECTION XX

"Vasudeva said, 'In this connection is cited the ancient narrative, O son of Pritha, of the discourse that took place between a

married couple. A certain Brahmana's spouse, beholding the Brahmana, her husband who was a complete master of every kind

of knowledge and wisdom, seated in seclusion, said unto him,--Into what region shall I go, depending on thee as my husband,--

thee that art seated, having cast off all (religious) acts, that art harsh in thy conduct towards me, and that art so

undiscerning?[46] It has been heard by us that a wife attains to those regions which are acquired by her husband. What, indeed,

is the goal that I shall attain, having obtained thee for my husband?--Thus questioned, that Brahmana of tranquil soul then said

unto her, smilingly,--O blessed dame, I am not offended with these words of thine, O sinless one. Whatever acts exist that are

adopted with the aid of others, that are seen (in consequence of their grossness), and that are true, are done as acts by men

devoted to acts.[47] Those persons that are destitute of knowledge, only store delusion by acts. Freedom from acts, again, is

incapable of being attained in this world for even a moment. From birth to the attainment of a different form, action good or

bad, and accomplished by acts, mind, or speech, exists in all beings. Those paths (of action) which are characterised by visible

objects (such as Soma-juice and ghee for libations) being destroyed by Rakshasas, turning away from them I have perceived

the seat (of the soul) that is in the body, without the aid of the soul.[48] There dwells Brahma transcending all pairs of

opposites; there Soma with Agni: and there the urger of the understanding (viz., Vayu) always moves, upholding all

creatures.[49] It is for that seat that the Grandsire Brahman and others, concentrated in Yoga, worship the Indestructible. It is

for that seat that men of learning and excellent vows, of tranquil souls, and of senses completely vanquished, strive.[50] That is

not capable of being smelt by the sense of smell; nor tasted by the tongue; or touched by the organs of touch. It is by the mind

that that is attained. It is incapable of being conquered by the eye. It transcends the sense of hearing. It is destitute of scent,

taste, touch, and form as attributes. It is that from which proceeds the well-ordained universe, and it is that upon which it rests.

The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again

enter. The breaths Prana and Apana move between Samana and Vyana. When the soul sleeps, both Samana and Vyana are

absorbed.[51] Between Apana and Prana, Udana dwells, pervading all. Hence, Prana and Apana do not desert a sleeping

person. In consequence of its controlling all the life-winds, the controlling breath is called Udana. Hence, utterers of Brahman

undergo penances which have myself for their goal.[52] In the midst of all those life-breaths that swallow up one another and

move within the body, blazes forth the fire called Vaiswanara made up of seven flames. The nose, the tongue, the eye, the skin,

the ear which numbers the fifth, the mind, and the understanding,--these are the seven tongues of that Vaiswanara's flame. That

which is smelt, that which is seen, that which is drunk, that which is touched, as also that which is heard, that which is thought

of, and that which is understood,--these are the seven sorts of fuel for me. That which smells, that which eats, that which sees,

that which touches, that which hears numbering the fifth; that which thinks, and that which understands,--these are the seven

great officiating priests. Behold, O blessed one, learned sacrificers duly casting seven libations in seven ways in the seven fires,

viz., that which is smelt, that which is drunk, that which is seen, that which is touched, as also that which is heard, that which is

thought of, and that which is understood, create them in their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering

as the fifth, Mind, and Understanding--these seven are called wombs (of all things). All the attributes which constitute the

sacrificial offerings, enter into the attribute that is born of the fire, and having dwelt within that dwelling became reborn in their

respective wombs. Thither also, viz., in that which generates all beings, they remain absorbed during the period for which

dissolution lasts. From that is produced smell, from that is produced taste, from that is produced colour, and from that is

produced touch; from that is produced sound; from that arises doubt; and from that is produced resolution. This is what is

known as the sevenfold creation. It is in this very way that all this was comprehended by the ancients. By the three full and

final libations, the full become full with light.'"

SECTION XXI

"The Brahmana said, 'In this connection is cited the following ancient story. Do thou understand, of what kind the institution is

of the ten Hotris (sacrificing priests). The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the

genital organ, the lower duct, and speech,--these, O beautiful one, are the ten sacrificing priests. Sound and touch, colour and

taste, scent, speech, action, motion, and the discharge of vital seed, of urine and of excreta, are the ten libations. The points of

the compass, Quarters, Wind, Sun, Moon, Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful one, are the ten

(sacrificial) fires. The ten organs (of knowledge and action) are the sacrificing priests. The libations, O beautiful one, are ten.

The objects of the senses are the fuel that are cast into these ten fires,[54] as also the mind, which is the ladle, and the wealth

(viz., the good and bad acts of the sacrificer). What remains is the pure, highest knowledge. We have heard that all this

universe was well differentiated (from Knowledge). All objects of knowledge are Mind. Knowledge only perceives (i.e.,

discovers the Mind without being attached to it). The knower (or Jiva), encased in subtle form, lives within the gross body that

is produced by the vital seed. The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the

Ahavaniya fire. Into it is poured the oblation. From that was produced the Veda (or Word); (then was born Mind); Mind

(desirous of creation) sets itself on the Veda (or the Word). Their arises form (or colour) undistinguished by particular colours.

It runs towards the Mind.'"[55]

"The Brahmana's wife said, 'Why did Word first arise and why did Mind arise afterwards, seeing that Word starts into

existence after having been thought upon by Mind? Upon that authority can it be said that Mati (Prana) takes refuge in Mind.

Why, again, in dreamless slumber, though separated from Mind, does not Prana apprehend (all objects)? What is that which

restrains it then?'"[56]

"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing the Prana under its control), in consequence of such

lordship over it, makes it identical with itself. That restrained motion of the Prana breath (which for the time becomes identical

with that of the Apana) has been said to be the motion of the mind. Hence the mind is dependent upon Prana, not Prana upon