sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
"The Brahmana said, 'There are three foes in the world. They are said to be ninefold, agreeably to their qualities. Exultation,
satisfaction, and joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath, and hatred, these three qualities are said
to appertain to Passion. Lassitude, procrastination, and delusion, these three qualities appertain to darkness. Cutting these with
showers of arrows, the man of intelligence, free from procrastination, possessed of a tranquil soul, and with his senses under
subjection, ventures to vanquish others.[85] In this connection, persons conversant with (the occurrence of) ancient cycles
recite some verses which were sung in days of old by king Amvarisha who had acquired a tranquil soul. When diverse kinds of
faults were in the ascendant and when the righteous were afflicted, Amvarisha of great fame put forth his strength for assuming
sovereignty.[86] Subduing his own faults and worshipping the righteous, he attained to great success and sang these verses.--I
have subdued many faults. I have killed all foes. But there is one, the greatest, vice which deserves to be destroyed but which
has not been destroyed by me! Urged by that fault, this Jiva fails to attain to freedom from desire. Afflicted by desire, one runs
into ditches without knowing it. Urged by that fault, one indulges in acts that are forbidden. Do thou cut off, cut off, that
cupidity with sharp-edged swords. From cupidity arise desires. From desire flows anxiety. The man who yields to desire
acquires many qualities that appertain to passion. When these have been acquired, he gets many qualities that appertain to
Darkness. In consequence of those qualities, he repeatedly takes birth, with the bonds of body united, and is impelled to action.
Upon the expiration of life, with body becoming dismembered and scattered, he once meets with death which is due to birth
itself.[87] Hence, duly understanding this, and subduing cupidity by intelligence, one should desire for sovereignty in one's
soul. This is (true) sovereignty. There is no other sovereignty here. The soul, properly understood, is the king. Even these were
the verses sung by king Ambarisha of great celebrity, on the subject of sovereignty which he kept before him,--that king who
had cut off the one foremost fault viz., cupidity.'"

SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O lady, of the discourse between a Brahmana and (king)
Janaka. King Janaka (on a certain occasion), desirous of punishing him, said unto a Brahmana who had become guilty of some
offence, 'Thou shalt not dwell within my dominions.' Thus addressed, the Brahmana replied unto that best of kings, saying,
'Tell me, O king, what the limits are of the territories subject to thee. I desire, O lord, to dwell within the dominions of another
king. Verily, I wish to obey thy behest, O lord of Earth, agreeably to the scriptures.--Thus addressed by that celebrated
Brahmana, the king, hearing repeated and hot sighs, said not a word in reply. Like the planet Rahu overwhelming the Sun, a
cloudedness of understanding suddenly overwhelmed that king of immeasurable energy as he sat plunged in thought. When
that cloudedness of understanding passed away and the king became comforted, he spoke after a short while these words unto
that Brahmana.'

"Janaka said, 'Although a (large) inhabited tract is subject to me within this ancestral kingdom of mine, yet I fail to find my
dominion, searching through the whole Earth. When I failed to find it on the Earth, I then searched Mithila (for it). When I
failed to find it in Mithila, I then searched for it among my own children. When I failed to find it even there, a cloudedness of
understanding came over me. After that cloudedness of understanding passed away, intelligence came back to me. Then I
thought that I have no dominion, or that everything is my dominion. Even this body is not mine, or the whole Earth is mine. At
the same time, O best of regenerate persons, I think that that is as much mine as it is of others. Do thou, therefore, dwell (here)
as long as thy choice leads thee, and do thou enjoy as long as thou pleasest.'

"The Brahmana said, 'When there is a large inhabited tract in thy ancestral kingdom, tell me, depending upon what
understanding, has the idea of meum been got rid of by thee. What also is that understanding depending upon which thou hast
come to the conclusion that everything constitutes thy dominion? What, indeed, is the notion through which thou hast no
dominion, or everything is thy dominion?'

"Janaka said, 'All conditions here, in all affairs, have been understood by me to be terminable. Hence, I could not find that
which should be called mine.[88] (Considering) whose is this, I thought of the Vedic text about anybody's property, I could not,
therefore, find, by my understanding, what should be (called) mine.[89] Depending upon this notion, I got rid of idea of
mineness. Hear now what that notion is depending upon which I came to the conclusion that I have dominion everywhere. I do
not desire for my own self those smells that are even in my nose. Therefore, the earth, subjugated by me, is always subject to
me.[90] I do not desire for my own self those tastes that exist in contact with even my tongue. Therefore, water, subjugated by
me, is always subject to me. I do not desire for my own self the colour or light that appertains to my eye. Therefore, light
subjugated by me, is always subject to me. I do not desire for my own self those sensations of touch which are in contact with
even my skin. Therefore, the wind, subjugated by me, is always subject to me. I do not desire for my own self those sounds
which are in contact with even my ear. Therefore sounds, subjugated by me, are always subject to me. I do not desire for my
own self the mind that is always in my mind. Therefore the mind, subjugated by me, is subject to me. All these acts of mine are
for the sake of the deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana then, smiling, once more said unto
Janaka,--Know that I am Dharma, who have come here today for examining thee. Thou art verily the one person for setting this
wheel in motion, this wheel that has the quality of Goodness for its circumference, Brahmin for its nave, and the understanding
for its spokes, and which never turns back!'"[92]

SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that manner which thou, according to thy own
understanding, censurest. I am a Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest recluse. I am an
observer of the duties of a house-holder. I observe vows. I am not what thou seest me in good and bad acts. By me is pervaded
everything that exists in this universe. Whatever creatures exist in the world, mobile or immobile, know that I am the destroyer
of them all, even as fire is (the destroyer) of all kinds of wood. Of sovereignty over the whole Earth or over Heaven (on the one
hand), or this knowledge (of my identity with the universe), this knowledge is my wealth.[93] This is the one path for
Brahmanas, by which they who understand it proceed to house-holds, or abodes in the forest, or residence with preceptors, or
among mendicants.[94] With numerous unconfused symbols, only one knowledge is worshipped. Those who, whatever the
symbols and modes of life to which they adhere, have acquired an understanding having tranquillity for its essence, attain to
that one entity even as numerous rivers all meeting the Ocean.[95] The path is traversable with the aid of the understanding and
not of this body. Actions have both beginning and end, and the body has actions for its bonds.[96] Hence, O blessed lady, thou
needst have no apprehension in respect of the world hereafter. With thy heart intent upon the real entity, it is my soul into
which thou wilt come.'"

SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a person of little intelligence as also by one whose soul
has not been cleansed. My intelligence is very little, and contracted, and confused. Do thou tell me the means by which the
knowledge (of which thou speakest) may be acquired. I wish to learn from thee the source from which this knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the lower Arani; the preceptor is the upper Arani;
penances and conversance wit tithe scriptures are to cause the attrition. From this is produced the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is designated Kshetrajna, where, indeed, occurs a
description of it by which it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities. Nothing exists that may be regarded as his cause. I shall,
however, tell thee the means by which he can be seized or not. A good means may be found; viz., perception of hearing, etc. as
flowers are perceived by bees. That means consists of an understanding cleansed by action. Those whose understandings have
not been so cleansed, regard that entity, through their own ignorance, as invested with the properties of knowledge and
others.[97] It is not laid down that this should be done, of that this should not be done, in the rules for achieving
Emancipation,--those, that is, in which a knowledge of the soul arises only in him who sees and hears.[98] One should
comprehend as many parts, unmanifest and manifest by hundreds and thousands, as one is capable of comprehending here.
Indeed, one should comprehend diverse objects of diverse import, and all objects of direct perception. Then will come, from
practice (of contemplation and self-restraint, etc.), that above which nothing exists.'[99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the destruction of the Kshetrajna, became that which is

"The Brahmana said, 'There are three foes in the world. They are said to be ninefold, agreeably to their qualities. Exultation,

satisfaction, and joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath, and hatred, these three qualities are said

to appertain to Passion. Lassitude, procrastination, and delusion, these three qualities appertain to darkness. Cutting these with

showers of arrows, the man of intelligence, free from procrastination, possessed of a tranquil soul, and with his senses under

subjection, ventures to vanquish others.[85] In this connection, persons conversant with (the occurrence of) ancient cycles

recite some verses which were sung in days of old by king Amvarisha who had acquired a tranquil soul. When diverse kinds of

faults were in the ascendant and when the righteous were afflicted, Amvarisha of great fame put forth his strength for assuming

sovereignty.[86] Subduing his own faults and worshipping the righteous, he attained to great success and sang these verses.--I

have subdued many faults. I have killed all foes. But there is one, the greatest, vice which deserves to be destroyed but which

has not been destroyed by me! Urged by that fault, this Jiva fails to attain to freedom from desire. Afflicted by desire, one runs

into ditches without knowing it. Urged by that fault, one indulges in acts that are forbidden. Do thou cut off, cut off, that

cupidity with sharp-edged swords. From cupidity arise desires. From desire flows anxiety. The man who yields to desire

acquires many qualities that appertain to passion. When these have been acquired, he gets many qualities that appertain to

Darkness. In consequence of those qualities, he repeatedly takes birth, with the bonds of body united, and is impelled to action.

Upon the expiration of life, with body becoming dismembered and scattered, he once meets with death which is due to birth

itself.[87] Hence, duly understanding this, and subduing cupidity by intelligence, one should desire for sovereignty in one's

soul. This is (true) sovereignty. There is no other sovereignty here. The soul, properly understood, is the king. Even these were

the verses sung by king Ambarisha of great celebrity, on the subject of sovereignty which he kept before him,--that king who

had cut off the one foremost fault viz., cupidity.'"

SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O lady, of the discourse between a Brahmana and (king)

Janaka. King Janaka (on a certain occasion), desirous of punishing him, said unto a Brahmana who had become guilty of some

offence, 'Thou shalt not dwell within my dominions.' Thus addressed, the Brahmana replied unto that best of kings, saying,

'Tell me, O king, what the limits are of the territories subject to thee. I desire, O lord, to dwell within the dominions of another

king. Verily, I wish to obey thy behest, O lord of Earth, agreeably to the scriptures.--Thus addressed by that celebrated

Brahmana, the king, hearing repeated and hot sighs, said not a word in reply. Like the planet Rahu overwhelming the Sun, a

cloudedness of understanding suddenly overwhelmed that king of immeasurable energy as he sat plunged in thought. When

that cloudedness of understanding passed away and the king became comforted, he spoke after a short while these words unto

that Brahmana.'

"Janaka said, 'Although a (large) inhabited tract is subject to me within this ancestral kingdom of mine, yet I fail to find my

dominion, searching through the whole Earth. When I failed to find it on the Earth, I then searched Mithila (for it). When I

failed to find it in Mithila, I then searched for it among my own children. When I failed to find it even there, a cloudedness of

understanding came over me. After that cloudedness of understanding passed away, intelligence came back to me. Then I

thought that I have no dominion, or that everything is my dominion. Even this body is not mine, or the whole Earth is mine. At

the same time, O best of regenerate persons, I think that that is as much mine as it is of others. Do thou, therefore, dwell (here)

as long as thy choice leads thee, and do thou enjoy as long as thou pleasest.'

"The Brahmana said, 'When there is a large inhabited tract in thy ancestral kingdom, tell me, depending upon what

understanding, has the idea of meum been got rid of by thee. What also is that understanding depending upon which thou hast

come to the conclusion that everything constitutes thy dominion? What, indeed, is the notion through which thou hast no

dominion, or everything is thy dominion?'

"Janaka said, 'All conditions here, in all affairs, have been understood by me to be terminable. Hence, I could not find that

which should be called mine.[88] (Considering) whose is this, I thought of the Vedic text about anybody's property, I could not,

therefore, find, by my understanding, what should be (called) mine.[89] Depending upon this notion, I got rid of idea of

mineness. Hear now what that notion is depending upon which I came to the conclusion that I have dominion everywhere. I do

not desire for my own self those smells that are even in my nose. Therefore, the earth, subjugated by me, is always subject to

me.[90] I do not desire for my own self those tastes that exist in contact with even my tongue. Therefore, water, subjugated by

me, is always subject to me. I do not desire for my own self the colour or light that appertains to my eye. Therefore, light

subjugated by me, is always subject to me. I do not desire for my own self those sensations of touch which are in contact with

even my skin. Therefore, the wind, subjugated by me, is always subject to me. I do not desire for my own self those sounds

which are in contact with even my ear. Therefore sounds, subjugated by me, are always subject to me. I do not desire for my

own self the mind that is always in my mind. Therefore the mind, subjugated by me, is subject to me. All these acts of mine are

for the sake of the deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana then, smiling, once more said unto

Janaka,--Know that I am Dharma, who have come here today for examining thee. Thou art verily the one person for setting this

wheel in motion, this wheel that has the quality of Goodness for its circumference, Brahmin for its nave, and the understanding

for its spokes, and which never turns back!'"[92]

SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that manner which thou, according to thy own

understanding, censurest. I am a Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest recluse. I am an

observer of the duties of a house-holder. I observe vows. I am not what thou seest me in good and bad acts. By me is pervaded

everything that exists in this universe. Whatever creatures exist in the world, mobile or immobile, know that I am the destroyer

of them all, even as fire is (the destroyer) of all kinds of wood. Of sovereignty over the whole Earth or over Heaven (on the one

hand), or this knowledge (of my identity with the universe), this knowledge is my wealth.[93] This is the one path for

Brahmanas, by which they who understand it proceed to house-holds, or abodes in the forest, or residence with preceptors, or

among mendicants.[94] With numerous unconfused symbols, only one knowledge is worshipped. Those who, whatever the

symbols and modes of life to which they adhere, have acquired an understanding having tranquillity for its essence, attain to

that one entity even as numerous rivers all meeting the Ocean.[95] The path is traversable with the aid of the understanding and

not of this body. Actions have both beginning and end, and the body has actions for its bonds.[96] Hence, O blessed lady, thou

needst have no apprehension in respect of the world hereafter. With thy heart intent upon the real entity, it is my soul into

which thou wilt come.'"

SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a person of little intelligence as also by one whose soul

has not been cleansed. My intelligence is very little, and contracted, and confused. Do thou tell me the means by which the

knowledge (of which thou speakest) may be acquired. I wish to learn from thee the source from which this knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the lower Arani; the preceptor is the upper Arani;

penances and conversance wit tithe scriptures are to cause the attrition. From this is produced the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is designated Kshetrajna, where, indeed, occurs a

description of it by which it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities. Nothing exists that may be regarded as his cause. I shall,

however, tell thee the means by which he can be seized or not. A good means may be found; viz., perception of hearing, etc. as

flowers are perceived by bees. That means consists of an understanding cleansed by action. Those whose understandings have

not been so cleansed, regard that entity, through their own ignorance, as invested with the properties of knowledge and

others.[97] It is not laid down that this should be done, of that this should not be done, in the rules for achieving

Emancipation,--those, that is, in which a knowledge of the soul arises only in him who sees and hears.[98] One should

comprehend as many parts, unmanifest and manifest by hundreds and thousands, as one is capable of comprehending here.

Indeed, one should comprehend diverse objects of diverse import, and all objects of direct perception. Then will come, from

practice (of contemplation and self-restraint, etc.), that above which nothing exists.'[99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the destruction of the Kshetrajna, became that which is