sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
beyond Kshetrajna, in consequence of the knowledge of Kshetra.'[100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom
was such success attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He
who has been spoken of as Kshetrajna is I myself, O Dhananjaya!"'

SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is the highest object of knowledge. Through thy favour,
my mind is delighted with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the discourse between a preceptor and his disciple on the
subject of Brahman. Once on a time, O scorcher of foes, an intelligent disciple questioned a certain Brahmana of rigid vows
who was his preceptor, as he was seated (at his ease), saying,--What, indeed, is the highest good? Desirous of attaining to that
which constitutes the highest good, I throw myself at thy feet, O holy one. O learned Brahmana, I solicit thee, bending my
head, to explain to me what I ask.--Unto that disciple, O son of Pritha, who said so, the preceptor said,--O regenerate one, I
shall explain to thee everything about which thou mayst have any doubts.--Thus addressed, O foremost one of Kuru's race, by
his preceptor, that disciple who was exceedingly devoted to his preceptor, spoke as follows, with joined hands. Do thou hear
what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is the highest truth. From what source have sprung all
creatures mobile and immobile? By what do creatures live? What is the limit of their life? What is truth? What is penance, O
learned Brahmana? What are called attributes by the good? What paths are to be called auspicious? What is happiness? What is
sin? O holy one, O thou of excellent vows, it behoves thee to answer these questions of mine, O learned Rishi, correctly, truly,
and accurately. Who else is there in this world than thee that is capable of answering these questions? Do thou answer them, O
foremost of all persons conversant with duties. My curiosity is great. Thou art celebrated in all the worlds as one well skilled in
the duties relating to Emancipation. There is none else than thou that is competent to remove all kinds of doubts. Afraid of
worldly life, we have become desirous of achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction and put the questions duly, who was devoted to his
preceptor and possessed of tranquillity, and who always behaved in a manner that was agreeable (to his instructor), who lived
so constantly by the side of his instructor as to have almost become his shadow, who was self-restrained, and who had the life
of a Yati and Brahmacharin, O son of Pritha, that preceptor possessed of intelligence and observant of vows, duly explained all
the questions, O foremost one of Kuru's race, O chastiser of all foes.'

"The preceptor said, 'All this was declared (In days of old) by Brahma himself (the Grandsire of all the worlds). Applauded and
practised by the foremost of Rishis, and depending on a knowledge of the Vedas, it involves a consideration of what constitutes
the real entity. We regard knowledge to be the highest object, and renunciation as the best penance. He who, with certainty,
knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul abiding in all
creatures, succeeds in going whithersoever he wishes and comes to be regarded as the highest. That learned man who beholds
the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself
from misery. He who does not covet anything and does not cherish the idea of mineness with regard to anything, comes to be
regarded, although residing in this world, as identifiable with Brahman, He who is conversant with the truth about the qualities
of Pradhana (or Nature), acquainted with the creation of all existent objects, divested of the idea of mineness, and without
pride, succeeds, without doubt, in emancipating himself. Understanding properly that great tree which has the unmanifest for
its seed sprout, and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells
whence its twigs issue, and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which is
always endued with leaves, which always puts forth flowers, and upon which all existent objects depend, whose seed is
Brahman, and which is eternal,--and cutting all topics with the sharp sword of knowledge, one attains to immortality and casts
off birth and death. The conclusions with regard to the past, present, and future, etc, and religion, pleasure and wealth, which
are all well known to conclaves of Siddhas, which appertain to remote cycles, and which are, indeed, eternal, I shall declare to
thee, O thou of great wisdom. These constitute what is called Good. Men of wisdom, understanding them in this world, attain
to success. In days of old, the Rishis Vrihaspati and Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and
Viswamitra, and Atri, assembled together for the purpose of asking one another. They thus assembled together after having
travelled over all paths and after they had got tired with the acts each of them had done. Those regenerate persons, placing the
sage son of Angiras at their head, proceeded to the region of the Grandsire. There they beheld Brahma perfectly cleansed of all
sin. Bowing their heads unto that high-souled one who was seated at his ease, the great Rishis, endued with humility, asked
him this grave question regarding the highest good. How should a good man act? How would one be released from sin? What
paths are auspicious for us? What is truth, and what is sin? By what action are the two paths, northern and southern, obtained?
What is destruction? What is Emancipation? What is birth and what is death of all existent objects? I shall tell thee, O disciple,
what the Grandsire, thus addressed, said unto them, conformably to the scriptures. Do thou listen.'

"Brahma said, 'It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (of action).
Understand this, O ye of excellent vows. In consequence of their own actions they live, transcending: their own origin.[101]
For Truth, when united with qualities, becomes always possessed of five indications. Brahman is Truth. Penance is truth.
Prajapati is truth. It is from Truth that all creatures have sprung. Truth is the universe of being. It is for this that Brahmanas
who are always devoted to Yoga, who have transcended wrath and sorrow, and who always regard Religion as the causeway
(along which every one must pass for avoiding the morass below), take refuge in Truth. I shall now speak of those Brahmanas
who are restrained by one another and possessed of knowledge, of the orders, and of those who belong to the four modes of
life. The wise say that Religion or duty is one, (though) having four quarters. Ye regenerate ones, I shall speak to ye now of
that path which is auspicious and productive of good. That path has constantly been trod over by men possessed of wisdom in
order to achieve an identity with Brahman. I shall speak now of that path which is the highest and which is exceedingly
difficult of being understood. Do you understand, in all its details, ye highly blessed ones, what is the highest seat. The first
step has been said to be the mode of life that appertains to Brahmacharins. The second step is domesticity. After this is the
residence in the woods. After that it should be known is the highest step, viz., that relating to Adhyatma.[102] Light, ether (or
space), sun, wind, Indra, and Prajapati,--one sees these as long as one does not attain to Adhyatma. I shall declare the means
(by which that Adhyatma may be attained). Do ye first understand them. The forest mode of life that is followed by ascetics
residing in the woods and subsisting upon fruits and roots and air is laid down for the three regenerate classes. The domestic
mode of life is ordained for all the orders. They that are possessed of wisdom say that Religion or duty has Faith for its (chief)
indication. Thus have I declared to you the paths leading to the deities. They are adopted by those that are good and wise by
their acts. Those paths are the causeways of piety. That person of rigid vows who adopts any one of these modes separately,
always succeeds in time to understand the production and destruction of all creatures. I shall now declare, accurately and with
reasons, the elements which reside in parts in all objects. The great soul, the unmanifest, egoism (consciousness of identity),
the ten and one organs (of knowledge and action), the five great elements, the specific characteristics of the five elements,--
these constitute the eternal creation. The number of elements has been said to be four and twenty, and one (more). That person
of wisdom who understands the production and destruction of all these elements, that man among all creatures, never meets
with delusion. He who understands the elements accurately, all the qualities, all the deities, succeeds in cleansing himself of all
sin. Freed from all bonds, such a man succeeds in enjoying all regions of spotless purity.'"[103]

SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct, all-pervading, everlasting, immutable, should be known to
become the city (or mansion) of nine portals, possessed of three qualities, and consisting of five ingredients. Encompassed by
eleven including Mind which distinguishes (objects), and having Understanding for the ruler, this is an aggregate of
eleven.[104] The three ducts that are in it support it constantly. These are the three Nadis. They run continually, and have the
three qualities for their essence: Darkness, Passion, and Goodness. These are called the (three) qualities. These are coupled
with one another. They exist, depending on one another. They take refuge in one another, and follow one another. They are
also joined with one another. The five (principal) elements are characterised by (these) three qualities. Goodness is the match

beyond Kshetrajna, in consequence of the knowledge of Kshetra.'[100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom

was such success attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He

who has been spoken of as Kshetrajna is I myself, O Dhananjaya!"'

SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is the highest object of knowledge. Through thy favour,

my mind is delighted with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the discourse between a preceptor and his disciple on the

subject of Brahman. Once on a time, O scorcher of foes, an intelligent disciple questioned a certain Brahmana of rigid vows

who was his preceptor, as he was seated (at his ease), saying,--What, indeed, is the highest good? Desirous of attaining to that

which constitutes the highest good, I throw myself at thy feet, O holy one. O learned Brahmana, I solicit thee, bending my

head, to explain to me what I ask.--Unto that disciple, O son of Pritha, who said so, the preceptor said,--O regenerate one, I

shall explain to thee everything about which thou mayst have any doubts.--Thus addressed, O foremost one of Kuru's race, by

his preceptor, that disciple who was exceedingly devoted to his preceptor, spoke as follows, with joined hands. Do thou hear

what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is the highest truth. From what source have sprung all

creatures mobile and immobile? By what do creatures live? What is the limit of their life? What is truth? What is penance, O

learned Brahmana? What are called attributes by the good? What paths are to be called auspicious? What is happiness? What is

sin? O holy one, O thou of excellent vows, it behoves thee to answer these questions of mine, O learned Rishi, correctly, truly,

and accurately. Who else is there in this world than thee that is capable of answering these questions? Do thou answer them, O

foremost of all persons conversant with duties. My curiosity is great. Thou art celebrated in all the worlds as one well skilled in

the duties relating to Emancipation. There is none else than thou that is competent to remove all kinds of doubts. Afraid of

worldly life, we have become desirous of achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction and put the questions duly, who was devoted to his

preceptor and possessed of tranquillity, and who always behaved in a manner that was agreeable (to his instructor), who lived

so constantly by the side of his instructor as to have almost become his shadow, who was self-restrained, and who had the life

of a Yati and Brahmacharin, O son of Pritha, that preceptor possessed of intelligence and observant of vows, duly explained all

the questions, O foremost one of Kuru's race, O chastiser of all foes.'

"The preceptor said, 'All this was declared (In days of old) by Brahma himself (the Grandsire of all the worlds). Applauded and

practised by the foremost of Rishis, and depending on a knowledge of the Vedas, it involves a consideration of what constitutes

the real entity. We regard knowledge to be the highest object, and renunciation as the best penance. He who, with certainty,

knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul abiding in all

creatures, succeeds in going whithersoever he wishes and comes to be regarded as the highest. That learned man who beholds

the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself

from misery. He who does not covet anything and does not cherish the idea of mineness with regard to anything, comes to be

regarded, although residing in this world, as identifiable with Brahman, He who is conversant with the truth about the qualities

of Pradhana (or Nature), acquainted with the creation of all existent objects, divested of the idea of mineness, and without

pride, succeeds, without doubt, in emancipating himself. Understanding properly that great tree which has the unmanifest for

its seed sprout, and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells

whence its twigs issue, and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which is

always endued with leaves, which always puts forth flowers, and upon which all existent objects depend, whose seed is

Brahman, and which is eternal,--and cutting all topics with the sharp sword of knowledge, one attains to immortality and casts

off birth and death. The conclusions with regard to the past, present, and future, etc, and religion, pleasure and wealth, which

are all well known to conclaves of Siddhas, which appertain to remote cycles, and which are, indeed, eternal, I shall declare to

thee, O thou of great wisdom. These constitute what is called Good. Men of wisdom, understanding them in this world, attain

to success. In days of old, the Rishis Vrihaspati and Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and

Viswamitra, and Atri, assembled together for the purpose of asking one another. They thus assembled together after having

travelled over all paths and after they had got tired with the acts each of them had done. Those regenerate persons, placing the

sage son of Angiras at their head, proceeded to the region of the Grandsire. There they beheld Brahma perfectly cleansed of all

sin. Bowing their heads unto that high-souled one who was seated at his ease, the great Rishis, endued with humility, asked

him this grave question regarding the highest good. How should a good man act? How would one be released from sin? What

paths are auspicious for us? What is truth, and what is sin? By what action are the two paths, northern and southern, obtained?

What is destruction? What is Emancipation? What is birth and what is death of all existent objects? I shall tell thee, O disciple,

what the Grandsire, thus addressed, said unto them, conformably to the scriptures. Do thou listen.'

"Brahma said, 'It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (of action).

Understand this, O ye of excellent vows. In consequence of their own actions they live, transcending: their own origin.[101]

For Truth, when united with qualities, becomes always possessed of five indications. Brahman is Truth. Penance is truth.

Prajapati is truth. It is from Truth that all creatures have sprung. Truth is the universe of being. It is for this that Brahmanas

who are always devoted to Yoga, who have transcended wrath and sorrow, and who always regard Religion as the causeway

(along which every one must pass for avoiding the morass below), take refuge in Truth. I shall now speak of those Brahmanas

who are restrained by one another and possessed of knowledge, of the orders, and of those who belong to the four modes of

life. The wise say that Religion or duty is one, (though) having four quarters. Ye regenerate ones, I shall speak to ye now of

that path which is auspicious and productive of good. That path has constantly been trod over by men possessed of wisdom in

order to achieve an identity with Brahman. I shall speak now of that path which is the highest and which is exceedingly

difficult of being understood. Do you understand, in all its details, ye highly blessed ones, what is the highest seat. The first

step has been said to be the mode of life that appertains to Brahmacharins. The second step is domesticity. After this is the

residence in the woods. After that it should be known is the highest step, viz., that relating to Adhyatma.[102] Light, ether (or

space), sun, wind, Indra, and Prajapati,--one sees these as long as one does not attain to Adhyatma. I shall declare the means

(by which that Adhyatma may be attained). Do ye first understand them. The forest mode of life that is followed by ascetics

residing in the woods and subsisting upon fruits and roots and air is laid down for the three regenerate classes. The domestic

mode of life is ordained for all the orders. They that are possessed of wisdom say that Religion or duty has Faith for its (chief)

indication. Thus have I declared to you the paths leading to the deities. They are adopted by those that are good and wise by

their acts. Those paths are the causeways of piety. That person of rigid vows who adopts any one of these modes separately,

always succeeds in time to understand the production and destruction of all creatures. I shall now declare, accurately and with

reasons, the elements which reside in parts in all objects. The great soul, the unmanifest, egoism (consciousness of identity),

the ten and one organs (of knowledge and action), the five great elements, the specific characteristics of the five elements,--

these constitute the eternal creation. The number of elements has been said to be four and twenty, and one (more). That person

of wisdom who understands the production and destruction of all these elements, that man among all creatures, never meets

with delusion. He who understands the elements accurately, all the qualities, all the deities, succeeds in cleansing himself of all

sin. Freed from all bonds, such a man succeeds in enjoying all regions of spotless purity.'"[103]

SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct, all-pervading, everlasting, immutable, should be known to

become the city (or mansion) of nine portals, possessed of three qualities, and consisting of five ingredients. Encompassed by

eleven including Mind which distinguishes (objects), and having Understanding for the ruler, this is an aggregate of

eleven.[104] The three ducts that are in it support it constantly. These are the three Nadis. They run continually, and have the

three qualities for their essence: Darkness, Passion, and Goodness. These are called the (three) qualities. These are coupled

with one another. They exist, depending on one another. They take refuge in one another, and follow one another. They are

also joined with one another. The five (principal) elements are characterised by (these) three qualities. Goodness is the match