sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
apprehender, the hearer, and the enemy, are pleased within the heart. By acting sinfully in the world it is he that becomes a
person of sinful deeds. By acting auspiciously in the world, it is he who becomes a person of auspicious deeds. It is he who
becomes a person of unrestrained conduct by becoming addicted to the pleasures of sense, impelled by desire. It is he who
becomes a Brahmacharin by always devoting himself to the subjugation of his senses. It is he, again, that casts off vows and
actions and takes refuge on Brahman alone. By moving in the world, identifying himself the while with Brahman, he becomes
a Brahmacharin. Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman is his water; Brahman is his
preceptor: he is rapt in Brahman. Brahmacharyya is even so subtle, as understood by the wise. Having understood it, they
betook themselves to it, instructed by the Kshetrajna!'"[75]

SECTION XXVII

"The Brahmana said, 'Having crossed that impassable fastness (the world) which has purposes for its gadflies and mosquitoes,
grief and joy for its cold and heat, heedlessness for its blinding darkness, cupidity and diseases for its reptiles, wealth for its
one danger on the road, and lust and wrath its robbers, I have entered the extensive forest of (Brahman)'.

"The wife of the Brahmana said, 'Where is that foremost, O thou of great wisdom? What are its trees? What its rivers? What its
mountains and hills? How far is that forest?'

"The Brahmana said, 'There exists nothing that is separate from it. There is nothing more delightful than it. There is nothing
that is unseparated from it. There is nothing more afflicting than it. There is nothing smaller than that. There is nothing vaster
than that. There is nothing minuter than that. There is no happiness that can resemble it. Regenerate persons, entering into it, at
once transcend both joy and sorrow. They (then) never stand in fear of any creature, nor does any creature stand in fear of
them. In that forest are seven large trees, seven fruits, and seven guests. There are seven hermitages, seven (forms of) Yoga
concentration, and seven (forms) of initiation. Even this a description of that forest.[76] The trees which stand filling that
forest, produce excellent flowers and fruits of five colours. The trees which stand there filling that forest, produce flowers and
fruits that are of excellent colours and that are, besides, of two kinds. The trees which stand there filling that forest, produce
flowers and fruits that are endued with fragrance and that are, besides, of two colours. The trees which stand there filling that
forest, produce flowers and fruits that are possessed of fragrance and that are, besides, of one colour. The two trees which stand
filling that forest, produce many flowers and fruits that are of unmanifest colours. There is one fire here, possessed of a good
mind. That is connected with Brahmana. The five senses are the fuel here. The seven forms of Emancipation flowing from
them are the seven forms of Initiation. The qualities are the fruits, and the guests eat those fruits. There, in diverse places, the
great Rishis accept hospitality. When they, having been worshipped, become annihilated, then another forest shines forth. In
that forest, Intelligence is the tree; Emancipation is the fruit; Tranquillity is the shade of which it is possessed. It has knowledge
for its resting house, contentment for its water, and the Kshetrajna for its sun. Its end cannot be ascertained upwards,
downwards, or horizontally. Seven females always dwell there, with faces downwards, possessed of effulgence, and endued
with the cause of generations. They take up all the different tastes from all creatures, even as inconstancy sucks up truth. In that
itself dwell, and from that emerge, the seven Rishis who are crowned with ascetic success, with those seven having Vasishtha
for their foremost. Glory, effulgence, greatness, enlightenment, victory, perfection, and energy, these seven always follow this
same like rays following the sun. Hills and mountains also exist there, collected together; and rivers and streams bearing waters
in their course, waters that are born of Brahma. And there happens a confluence also of streams in the secluded spot for
sacrifice. Thence those that are contented with their own souls proceed to the Grandsire. Those whose wishes have been
reduced, whose wishes have been directed to excellent vows, and whose sins have been burnt off by penances, merging
themselves in their souls, succeed in attaining to Brahman. Tranquillity is praised by those who are conversant with the forest
of knowledge. Keeping that forest in view, they take birth so as not to lose courage. Even such is that sacred forest that is
understood by Brahmanas, and understanding it, they live (in accordance with the ordinance), directed by the Kshetrajna.'"

SECTION XXVIII

"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I do not see colours. I do not touch. I do not likewise hear
the diverse sounds (that arise). Nor do I entertain purposes of any kind. It is Nature that desires such objects as are liked; it is
Nature that hates such objects as are disliked. Desire and aversion spring from Nature, after the manner of the upward and the
downward life-winds when souls have entered animate bodies. Separated from them are others; in them are eternal
dispositions; (these as also) the soul of all creatures, Yogins would behold in the body. Dwelling in that, I am never attached to
anything through desire and wrath, and decrepitude and death. Not having any desire for any object of desire, and not having
any aversion for any evil, there is no taint on my natures, as there is no taint of a drop of water on (the leaves of) the lotus. Of
this constant (principle) which looks upon diverse natures, they are inconstant possessions.[77] Though actions are performed,
yet the assemblage of enjoyments does not attach itself to them, even as the assemblage of rays of the sun does not attach to the
sky. In this connection is recited an ancient story of a discourse between an Adhwaryu and a Yati. Do thou hear it, O glorious
lady. Beholding an animal sprinkled with water at a sacrificial ceremony, a Yati said unto the Adhwaryu seated there these
words in censure,--This is destruction of life! unto him the Adhwaryu said in reply,--This goat will not be destroyed. The
animal (sacrificed) meets with great good, if the Vedic declaration on this subject be true. That part of this animal which is of
earth will go to earth. That part of this one which is born of water, will enter into water. His eye will enter the sun; his ear will
enter the different points of the horizon; his life-winds will enter the sky. I who adhere to the scriptures incur no fault (by
assisting at the killing of this animal).'

"The Yati said, 'If thou beholdest such good to the goat in this dissociation with (his) life-winds, then this sacrifice is for the
goat. What need hast thou for it? Let the brother, father, mother, and friend (of this goat) give thee their approval in this.
Taking him (to them) do thou consult them. This goat is especially dependent. It behoveth thee to see them who can give their
consent in this. After hearing their consent; the matter will become fit for consideration. The life-winds of this goat have been
made to return to their respective sources. Only the inanimate body remains behind. This is what I think. Of those who wish to
enjoy felicity by means of the inanimate body (of an animal) which is comparable with fuel, the fuel (of sacrifice) is after all
the animal himself. Abstention from cruelty is the foremost of all deities. Even this is the teaching of the elders. We know this
is the proposition, viz.,--No slaughter (of living creatures).--If I say anything further, (it will then appear that) diverse kinds of
faulty actions are capable of being done by thee. Always abstaining from cruelty to all creatures is what meets with our
approbation. We establish this from what is directly perceptible. We do not rely on what is beyond direct perception.'

"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong to the earth. Thou drinkest the tastes which appertain
to water. Thou seest colours which belong to lighted bodies. Thou touchest the properties which, have their origin in wind.
Thou hearest the sounds which have their origin in space (or ether). Thou thinkest thoughts with the mind. All these entities,
thou art of opinion, have life. Thou dost not then abstain from taking life. Really, thou art engaged in slaughter. There can be
no movement without slaughter. Or, what dost thou think, O regenerate one.'

"The Yati said, 'The Indestructible and the Destructible constitute the double manifestation of the soul. Of these the
Indestructible is existed. The Destructible is said to be exceedingly non-existent.[78] The life-wind, the tongue, the mind, the
quality of goodness, along with the quality of passion, are all existent. The Atman is above these forms and hence is without
duality and hope. As regards one that is freed from these existent objects, that transcends all pairs of opposites, that does not
cherish any expectation, that is alike to all creatures, that is liberated from the idea of meum, that has subjugated his self, and
that is released from all his surroundings,--for him no fear exists from any source!'[79]

"The Adhwaryu said, 'O foremost of intelligent men, one should reside with those that are good. Hearing thy opinion my
understanding shines with light. O illustrious one, I come to thee, believing thee to be a god; and I say I have no fault, O
regenerate one, by performing these rites with the aid of Mantras!'[80]

"The Brahmana continued, 'With this conclusion, the Yati remained silent after this. The Adhwaryu also proceeded with the
great sacrifice, freed from delusion. The Brahmanas understand Emancipation, which is exceedingly subtle, to be of this kind
and having understood it, they live accordingly directed by the Kshetrajna, that beholder of all topics.'"

SECTION XXIX

"The Brahmana said, 'In this connection is cited the ancient story, O lady, of the discourse between Karttaviryya and the

apprehender, the hearer, and the enemy, are pleased within the heart. By acting sinfully in the world it is he that becomes a

person of sinful deeds. By acting auspiciously in the world, it is he who becomes a person of auspicious deeds. It is he who

becomes a person of unrestrained conduct by becoming addicted to the pleasures of sense, impelled by desire. It is he who

becomes a Brahmacharin by always devoting himself to the subjugation of his senses. It is he, again, that casts off vows and

actions and takes refuge on Brahman alone. By moving in the world, identifying himself the while with Brahman, he becomes

a Brahmacharin. Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman is his water; Brahman is his

preceptor: he is rapt in Brahman. Brahmacharyya is even so subtle, as understood by the wise. Having understood it, they

betook themselves to it, instructed by the Kshetrajna!'"[75]

SECTION XXVII

"The Brahmana said, 'Having crossed that impassable fastness (the world) which has purposes for its gadflies and mosquitoes,

grief and joy for its cold and heat, heedlessness for its blinding darkness, cupidity and diseases for its reptiles, wealth for its

one danger on the road, and lust and wrath its robbers, I have entered the extensive forest of (Brahman)'.

"The wife of the Brahmana said, 'Where is that foremost, O thou of great wisdom? What are its trees? What its rivers? What its

mountains and hills? How far is that forest?'

"The Brahmana said, 'There exists nothing that is separate from it. There is nothing more delightful than it. There is nothing

that is unseparated from it. There is nothing more afflicting than it. There is nothing smaller than that. There is nothing vaster

than that. There is nothing minuter than that. There is no happiness that can resemble it. Regenerate persons, entering into it, at

once transcend both joy and sorrow. They (then) never stand in fear of any creature, nor does any creature stand in fear of

them. In that forest are seven large trees, seven fruits, and seven guests. There are seven hermitages, seven (forms of) Yoga

concentration, and seven (forms) of initiation. Even this a description of that forest.[76] The trees which stand filling that

forest, produce excellent flowers and fruits of five colours. The trees which stand there filling that forest, produce flowers and

fruits that are of excellent colours and that are, besides, of two kinds. The trees which stand there filling that forest, produce

flowers and fruits that are endued with fragrance and that are, besides, of two colours. The trees which stand there filling that

forest, produce flowers and fruits that are possessed of fragrance and that are, besides, of one colour. The two trees which stand

filling that forest, produce many flowers and fruits that are of unmanifest colours. There is one fire here, possessed of a good

mind. That is connected with Brahmana. The five senses are the fuel here. The seven forms of Emancipation flowing from

them are the seven forms of Initiation. The qualities are the fruits, and the guests eat those fruits. There, in diverse places, the

great Rishis accept hospitality. When they, having been worshipped, become annihilated, then another forest shines forth. In

that forest, Intelligence is the tree; Emancipation is the fruit; Tranquillity is the shade of which it is possessed. It has knowledge

for its resting house, contentment for its water, and the Kshetrajna for its sun. Its end cannot be ascertained upwards,

downwards, or horizontally. Seven females always dwell there, with faces downwards, possessed of effulgence, and endued

with the cause of generations. They take up all the different tastes from all creatures, even as inconstancy sucks up truth. In that

itself dwell, and from that emerge, the seven Rishis who are crowned with ascetic success, with those seven having Vasishtha

for their foremost. Glory, effulgence, greatness, enlightenment, victory, perfection, and energy, these seven always follow this

same like rays following the sun. Hills and mountains also exist there, collected together; and rivers and streams bearing waters

in their course, waters that are born of Brahma. And there happens a confluence also of streams in the secluded spot for

sacrifice. Thence those that are contented with their own souls proceed to the Grandsire. Those whose wishes have been

reduced, whose wishes have been directed to excellent vows, and whose sins have been burnt off by penances, merging

themselves in their souls, succeed in attaining to Brahman. Tranquillity is praised by those who are conversant with the forest

of knowledge. Keeping that forest in view, they take birth so as not to lose courage. Even such is that sacred forest that is

understood by Brahmanas, and understanding it, they live (in accordance with the ordinance), directed by the Kshetrajna.'"

SECTION XXVIII

"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I do not see colours. I do not touch. I do not likewise hear

the diverse sounds (that arise). Nor do I entertain purposes of any kind. It is Nature that desires such objects as are liked; it is

Nature that hates such objects as are disliked. Desire and aversion spring from Nature, after the manner of the upward and the

downward life-winds when souls have entered animate bodies. Separated from them are others; in them are eternal

dispositions; (these as also) the soul of all creatures, Yogins would behold in the body. Dwelling in that, I am never attached to

anything through desire and wrath, and decrepitude and death. Not having any desire for any object of desire, and not having

any aversion for any evil, there is no taint on my natures, as there is no taint of a drop of water on (the leaves of) the lotus. Of

this constant (principle) which looks upon diverse natures, they are inconstant possessions.[77] Though actions are performed,

yet the assemblage of enjoyments does not attach itself to them, even as the assemblage of rays of the sun does not attach to the

sky. In this connection is recited an ancient story of a discourse between an Adhwaryu and a Yati. Do thou hear it, O glorious

lady. Beholding an animal sprinkled with water at a sacrificial ceremony, a Yati said unto the Adhwaryu seated there these

words in censure,--This is destruction of life! unto him the Adhwaryu said in reply,--This goat will not be destroyed. The

animal (sacrificed) meets with great good, if the Vedic declaration on this subject be true. That part of this animal which is of

earth will go to earth. That part of this one which is born of water, will enter into water. His eye will enter the sun; his ear will

enter the different points of the horizon; his life-winds will enter the sky. I who adhere to the scriptures incur no fault (by

assisting at the killing of this animal).'

"The Yati said, 'If thou beholdest such good to the goat in this dissociation with (his) life-winds, then this sacrifice is for the

goat. What need hast thou for it? Let the brother, father, mother, and friend (of this goat) give thee their approval in this.

Taking him (to them) do thou consult them. This goat is especially dependent. It behoveth thee to see them who can give their

consent in this. After hearing their consent; the matter will become fit for consideration. The life-winds of this goat have been

made to return to their respective sources. Only the inanimate body remains behind. This is what I think. Of those who wish to

enjoy felicity by means of the inanimate body (of an animal) which is comparable with fuel, the fuel (of sacrifice) is after all

the animal himself. Abstention from cruelty is the foremost of all deities. Even this is the teaching of the elders. We know this

is the proposition, viz.,--No slaughter (of living creatures).--If I say anything further, (it will then appear that) diverse kinds of

faulty actions are capable of being done by thee. Always abstaining from cruelty to all creatures is what meets with our

approbation. We establish this from what is directly perceptible. We do not rely on what is beyond direct perception.'

"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong to the earth. Thou drinkest the tastes which appertain

to water. Thou seest colours which belong to lighted bodies. Thou touchest the properties which, have their origin in wind.

Thou hearest the sounds which have their origin in space (or ether). Thou thinkest thoughts with the mind. All these entities,

thou art of opinion, have life. Thou dost not then abstain from taking life. Really, thou art engaged in slaughter. There can be

no movement without slaughter. Or, what dost thou think, O regenerate one.'

"The Yati said, 'The Indestructible and the Destructible constitute the double manifestation of the soul. Of these the

Indestructible is existed. The Destructible is said to be exceedingly non-existent.[78] The life-wind, the tongue, the mind, the

quality of goodness, along with the quality of passion, are all existent. The Atman is above these forms and hence is without

duality and hope. As regards one that is freed from these existent objects, that transcends all pairs of opposites, that does not

cherish any expectation, that is alike to all creatures, that is liberated from the idea of meum, that has subjugated his self, and

that is released from all his surroundings,--for him no fear exists from any source!'[79]

"The Adhwaryu said, 'O foremost of intelligent men, one should reside with those that are good. Hearing thy opinion my

understanding shines with light. O illustrious one, I come to thee, believing thee to be a god; and I say I have no fault, O

regenerate one, by performing these rites with the aid of Mantras!'[80]

"The Brahmana continued, 'With this conclusion, the Yati remained silent after this. The Adhwaryu also proceeded with the

great sacrifice, freed from delusion. The Brahmanas understand Emancipation, which is exceedingly subtle, to be of this kind

and having understood it, they live accordingly directed by the Kshetrajna, that beholder of all topics.'"

SECTION XXIX

"The Brahmana said, 'In this connection is cited the ancient story, O lady, of the discourse between Karttaviryya and the