sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
of Darkness. Of Goodness the match is Passion. Goodness is also the match of Passion, and of Goodness the match is
Darkness. There where Darkness is restrained, Passion is seen to flow. There where Passion is restrained, Goodness is seen to
flow. Darkness should be known to have the night (or obscurity) for its essence. It has three characteristics, and is (otherwise)
called Delusion. It has unrighteousness (or sin) also for its indication, and it is always present in all sinful acts. This is the
nature of Darkness and it appears also as confined with others. Passion is said to have activity for its essence. It is the cause of
successive acts. When it prevails, its indication, among all beings, is production. Splendour, lightness, and faith,--these are the
form, that is light, of Goodness among all creatures, as regarded by all good men. The true nature of their characteristics will
now be declared by me, with reasons. These shall be stated in aggregation and separation. Do ye understand them. Complete
delusion, ignorance; illiberality, indecision in respect of action, sleep, haughtiness, fear, cupidity, grief, censure of good acts,
loss of memory,--unripeness of judgment, absence of faith, violation of all rules of conduct, want of discrimination, blindness,
vileness of behaviour, boastful assertions of performance when there has been no performance, presumption of knowledge in
ignorance, unfriendliness (or hostility), evilness of disposition, absence of faith, stupid reasoning, crookedness, incapacity for
association, sinful action, senselessness, stolidity, lassitude, absence of self-control, degradation,--all these qualities are known
as belonging to Darkness. Whatever other states of mind, connected with delusion, exist in the world, all appertain to Darkness.
Frequent ill-speaking of other people, censuring the deities and the Brahmanas, illiberality, vanity, delusion, wrath,
unforgiveness, hostility towards all creatures, are regarded as the characteristics of Darkness. Whatever undertakings exist that
are unmeritorious (in consequence of their being vain or useless), what gifts there are that are unmeritorious (in consequence of
the unworthiness of the donees, the unreasonableness of the time, the impropriety of the object, etc.), vain eating,--these also
appertain to Darkness. Indulgence in calumny, unforgiveness, animosity, vanity, and absence of faith are also said to be
characteristics of Darkness. Whatever men there are in this world who are characterised by these and other faults of a similar
kind, and who break through the restraints (provided by the scriptures), are all regarded as belonging to the quality of
Darkness. I shall now declare the wombs where these men, who are always of sinful deeds, have to take their birth. Ordained to
go to hell, they sink in the order of being. Indeed, they sink into the hell of (birth in) the brute creation. They become immobile
entities, or animals, or beasts of burden; or carnivorous creatures, or snakes, or worms, insects, and birds; or creatures, of the
oviparous order, or quadrupeds of diverse species; or lunatics, or deaf or dumb human beings, or men that are afflicted by
dreadful maladies and regarded as unclean. These men of evil conduct, always exhibiting the indications of their acts, sink in
Darkness. Their course (of migrations) is always downwards. Appertaining to the quality of Darkness, they sink in Darkness. I
shall, after this, declare what the means are of their improvement and ascent; indeed, by what means they succeed in attaining
to the regions that exist for men of pious deeds. Those men who take birth in orders other than humanity, by growing up in
view of the religious ceremonies of Brahmanas devoted to the duties of their own order and desirous of doing good to all
creatures, succeed, through the aid of such purificatory rites, in ascending upwards. Indeed, struggling (to improve themselves),
they at last attain to the same regions with these pious Brahmanas. Verily, they go to Heaven. Even this is the Vedic
audition.[105] Born in orders other than humanity and growing old in their respective acts, even thus they become human
beings that are, of course, ordained to return. Coming to sinful births and becoming Chandalas or human beings that are deaf or
that lisp indistinctly, they attain to higher and higher castes, one after another in proper turn, transcending the Sudra order, and
other (consequences of) qualities that appertain to Darkness and that abide in it in course of migrations in this world.[106]
Attachment to objects of desire is regarded as great delusion. Here Rishis and Munis and deities become deluded, desirous of
pleasure. Darkness, delusion, the great delusion, the great obscurity called wrath, and death, that blinding obscurity, (these are
the five great afflictions). As regards wrath, that is the great obscurity (and not aversion or hatred as is sometimes included in
the list). With respect then to its colour (nature), its characteristics, and its source, I have, ye learned Brahmanas, declared to
you, accurately and in due order, everything about (the quality of) Darkness. Who is there that truly understands it? Who is
there that truly sees it? That, indeed, is the characteristic of Darkness, viz., the beholding of reality in what is not real. The
qualities of Darkness have been declared to you in various ways. Duly has Darkness, in its higher and lower forms, been
described to you. That man who always bears in mind the qualities mentioned here, will surely succeed in becoming freed from
all characteristics that appertain to Darkness.'"

SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately what (the quality of) Passion is. Ye highly blessed
ones, do you understand what those qualities are that appertain to Passion, Injuring (others), beauty, toil, pleasure and pain,
cold and heat, lordship (or power), war, peace, arguments, dissatisfaction, endurance,[107] might, valour, pride, wrath,
exertion, quarrel (or collision), jealousy, desire, malice, battle, the sense of meum or mineness, protection (of others), slaughter,
bonds, and affliction, buying and selling, lopping off, cutting, piercing and cutting off the coat of mail that another has
worn,[108] fierceness, cruelty, villifying, pointing out the faults of others, thoughts entirely devoted to worldly affairs, anxiety,
animosity, reviling of others, false speech, false or vain gifts, hesitancy and doubt, boastfulness of speech, dispraise and praise,
laudation, prowess, defiance, attendance (as on the sick and the weak), obedience (to the commands of preceptors and parents),
service or ministrations, harbouring of thirst or desire, cleverness or dexterity of conduct, policy heedlessness, contumely,
possessions, and diverse decorations that prevail in the world among men, women, animals, inanimate things, houses, grief,
incredulousness, vows and regulations, actions with expectation (of good result), diverse acts of public charity, the rites in
respect of Swaha salutations, rites of Swadha and Vashat, officiating at the sacrifices of others, imparting of instruction,
performance of sacrifices, study, making of gifts, acceptance of gifts, rites of expiation, auspicious acts, the wish to have this
and that, affection generated by the merits of the object for which or whom it is felt, treachery, deception, disrespect and
respect, theft, killing, desire of concealment, vexation, wakefulness, ostentation, haughtiness, attachment, devotion,
contentment, exultation, gambling, indulgence in scandal, all relations arising out of women, attachment to dancing,
instrumental music and songs--all these qualities, ye learned Brahmanas, have been said to belong to Passion. Those men on
Earth who meditate on the past, present, and the future, who are devoted to the aggregate of three, viz., Religion, Wealth, and
Pleasure, who acting from impulse of desire, exult on attaining to affluence in respect of every desire, are said to be enveloped
by Passion. These men have downward courses. Repeatedly reborn in this world, they give themselves up to pleasure. They
covet what belongs to this world as also all those fruit, that belong to the world hereafter. They make gifts, accept gifts, offer
oblations to the Pitris, and pour libations on the sacrificial fire. The qualities of Passion have (thus) been declared to you in
their variety. The course of conduct also to which it leads has been properly described to you. The man who always
understands these qualities, succeeds in always freeing himself from all of them which appertain to Passion.'"

SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent quality which is the third (in the order of our
enumeration). It is beneficial to all creatures in the world, and unblamable, and constitutes the conduct of those that are good.
Joy, satisfaction, nobility, enlightenment, and happiness, absence of stinginess (or liberality), absence of fear, contentment,
disposition for faith, forgiveness, courage, abstention from injuring any creature, equability, truth, straightforwardness, absence
of wrath, absence of malice, purity, cleverness, prowess, (these appertain to the quality of Goodness). He who is devoted to the
duty of Yoga, regarding knowledge to be vain, conduct to be vain, service to be vain, and mode of life to be vain, attains to
what is highest in the world hereafter. Freedom from the idea of meum, freedom from egoism, freedom from expectations,
looking on all with an equal eye, and freedom from desire,--these constitute the eternal religion of the good. Confidence,
modesty, forgiveness, renunciation, purity, absence of laziness, absence of cruelty, absence of delusion, compassion to all
creatures, absence of the disposition to calumniate, exultation, satisfaction, rapture, humility, good behaviour, purity in all acts
having for their object the attainment of tranquillity, righteous understanding, emancipation (from attachments), indifference,
Brahmacharyya, complete renunciation, freedom from the idea of meum, freedom from expectations, unbroken observance of
righteousness, belief that gifts are vain, sacrifices are vain, study is vain, vows are vain, acceptance of gifts is vain, observance
of duties is vain, and penances are vain--those Brahmanas in this world, whose conduct is marked by these virtues, who adhere
to righteousness, who abide in the Vedas, are said to be wise and possessed of correctness of vision. Casting off all sins and
freed from grief, those men possessed of wisdom attain to Heaven and create diverse bodies (for themselves). Attaining the
power of governing everything, self-restraint, minuteness, these high-souled ones make by operations of their own mind, like
the gods themselves dwelling in Heaven. Such men are said to have their courses directed upwards. They are veritable gods
capable of modifying all things. Attaining to Heaven, they modify all things by their very nature. They get whatever objects
they desire and enjoy them.[109] Thus have I, ye foremost of regenerate ones, described to you what that conduct is which
appertains to the quality of goodness. Understanding these duly, one acquires whatever objects one desires. The qualities that
appertain to goodness have been declared particularly. The conduct which those qualities constitute has also been properly set
forth. That man who always understands these qualities, succeeds in enjoying the qualities without being attached to them.'"

SECTION XXXIX

of Darkness. Of Goodness the match is Passion. Goodness is also the match of Passion, and of Goodness the match is

Darkness. There where Darkness is restrained, Passion is seen to flow. There where Passion is restrained, Goodness is seen to

flow. Darkness should be known to have the night (or obscurity) for its essence. It has three characteristics, and is (otherwise)

called Delusion. It has unrighteousness (or sin) also for its indication, and it is always present in all sinful acts. This is the

nature of Darkness and it appears also as confined with others. Passion is said to have activity for its essence. It is the cause of

successive acts. When it prevails, its indication, among all beings, is production. Splendour, lightness, and faith,--these are the

form, that is light, of Goodness among all creatures, as regarded by all good men. The true nature of their characteristics will

now be declared by me, with reasons. These shall be stated in aggregation and separation. Do ye understand them. Complete

delusion, ignorance; illiberality, indecision in respect of action, sleep, haughtiness, fear, cupidity, grief, censure of good acts,

loss of memory,--unripeness of judgment, absence of faith, violation of all rules of conduct, want of discrimination, blindness,

vileness of behaviour, boastful assertions of performance when there has been no performance, presumption of knowledge in

ignorance, unfriendliness (or hostility), evilness of disposition, absence of faith, stupid reasoning, crookedness, incapacity for

association, sinful action, senselessness, stolidity, lassitude, absence of self-control, degradation,--all these qualities are known

as belonging to Darkness. Whatever other states of mind, connected with delusion, exist in the world, all appertain to Darkness.

Frequent ill-speaking of other people, censuring the deities and the Brahmanas, illiberality, vanity, delusion, wrath,

unforgiveness, hostility towards all creatures, are regarded as the characteristics of Darkness. Whatever undertakings exist that

are unmeritorious (in consequence of their being vain or useless), what gifts there are that are unmeritorious (in consequence of

the unworthiness of the donees, the unreasonableness of the time, the impropriety of the object, etc.), vain eating,--these also

appertain to Darkness. Indulgence in calumny, unforgiveness, animosity, vanity, and absence of faith are also said to be

characteristics of Darkness. Whatever men there are in this world who are characterised by these and other faults of a similar

kind, and who break through the restraints (provided by the scriptures), are all regarded as belonging to the quality of

Darkness. I shall now declare the wombs where these men, who are always of sinful deeds, have to take their birth. Ordained to

go to hell, they sink in the order of being. Indeed, they sink into the hell of (birth in) the brute creation. They become immobile

entities, or animals, or beasts of burden; or carnivorous creatures, or snakes, or worms, insects, and birds; or creatures, of the

oviparous order, or quadrupeds of diverse species; or lunatics, or deaf or dumb human beings, or men that are afflicted by

dreadful maladies and regarded as unclean. These men of evil conduct, always exhibiting the indications of their acts, sink in

Darkness. Their course (of migrations) is always downwards. Appertaining to the quality of Darkness, they sink in Darkness. I

shall, after this, declare what the means are of their improvement and ascent; indeed, by what means they succeed in attaining

to the regions that exist for men of pious deeds. Those men who take birth in orders other than humanity, by growing up in

view of the religious ceremonies of Brahmanas devoted to the duties of their own order and desirous of doing good to all

creatures, succeed, through the aid of such purificatory rites, in ascending upwards. Indeed, struggling (to improve themselves),

they at last attain to the same regions with these pious Brahmanas. Verily, they go to Heaven. Even this is the Vedic

audition.[105] Born in orders other than humanity and growing old in their respective acts, even thus they become human

beings that are, of course, ordained to return. Coming to sinful births and becoming Chandalas or human beings that are deaf or

that lisp indistinctly, they attain to higher and higher castes, one after another in proper turn, transcending the Sudra order, and

other (consequences of) qualities that appertain to Darkness and that abide in it in course of migrations in this world.[106]

Attachment to objects of desire is regarded as great delusion. Here Rishis and Munis and deities become deluded, desirous of

pleasure. Darkness, delusion, the great delusion, the great obscurity called wrath, and death, that blinding obscurity, (these are

the five great afflictions). As regards wrath, that is the great obscurity (and not aversion or hatred as is sometimes included in

the list). With respect then to its colour (nature), its characteristics, and its source, I have, ye learned Brahmanas, declared to

you, accurately and in due order, everything about (the quality of) Darkness. Who is there that truly understands it? Who is

there that truly sees it? That, indeed, is the characteristic of Darkness, viz., the beholding of reality in what is not real. The

qualities of Darkness have been declared to you in various ways. Duly has Darkness, in its higher and lower forms, been

described to you. That man who always bears in mind the qualities mentioned here, will surely succeed in becoming freed from

all characteristics that appertain to Darkness.'"

SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately what (the quality of) Passion is. Ye highly blessed

ones, do you understand what those qualities are that appertain to Passion, Injuring (others), beauty, toil, pleasure and pain,

cold and heat, lordship (or power), war, peace, arguments, dissatisfaction, endurance,[107] might, valour, pride, wrath,

exertion, quarrel (or collision), jealousy, desire, malice, battle, the sense of meum or mineness, protection (of others), slaughter,

bonds, and affliction, buying and selling, lopping off, cutting, piercing and cutting off the coat of mail that another has

worn,[108] fierceness, cruelty, villifying, pointing out the faults of others, thoughts entirely devoted to worldly affairs, anxiety,

animosity, reviling of others, false speech, false or vain gifts, hesitancy and doubt, boastfulness of speech, dispraise and praise,

laudation, prowess, defiance, attendance (as on the sick and the weak), obedience (to the commands of preceptors and parents),

service or ministrations, harbouring of thirst or desire, cleverness or dexterity of conduct, policy heedlessness, contumely,

possessions, and diverse decorations that prevail in the world among men, women, animals, inanimate things, houses, grief,

incredulousness, vows and regulations, actions with expectation (of good result), diverse acts of public charity, the rites in

respect of Swaha salutations, rites of Swadha and Vashat, officiating at the sacrifices of others, imparting of instruction,

performance of sacrifices, study, making of gifts, acceptance of gifts, rites of expiation, auspicious acts, the wish to have this

and that, affection generated by the merits of the object for which or whom it is felt, treachery, deception, disrespect and

respect, theft, killing, desire of concealment, vexation, wakefulness, ostentation, haughtiness, attachment, devotion,

contentment, exultation, gambling, indulgence in scandal, all relations arising out of women, attachment to dancing,

instrumental music and songs--all these qualities, ye learned Brahmanas, have been said to belong to Passion. Those men on

Earth who meditate on the past, present, and the future, who are devoted to the aggregate of three, viz., Religion, Wealth, and

Pleasure, who acting from impulse of desire, exult on attaining to affluence in respect of every desire, are said to be enveloped

by Passion. These men have downward courses. Repeatedly reborn in this world, they give themselves up to pleasure. They

covet what belongs to this world as also all those fruit, that belong to the world hereafter. They make gifts, accept gifts, offer

oblations to the Pitris, and pour libations on the sacrificial fire. The qualities of Passion have (thus) been declared to you in

their variety. The course of conduct also to which it leads has been properly described to you. The man who always

understands these qualities, succeeds in always freeing himself from all of them which appertain to Passion.'"

SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent quality which is the third (in the order of our

enumeration). It is beneficial to all creatures in the world, and unblamable, and constitutes the conduct of those that are good.

Joy, satisfaction, nobility, enlightenment, and happiness, absence of stinginess (or liberality), absence of fear, contentment,

disposition for faith, forgiveness, courage, abstention from injuring any creature, equability, truth, straightforwardness, absence

of wrath, absence of malice, purity, cleverness, prowess, (these appertain to the quality of Goodness). He who is devoted to the

duty of Yoga, regarding knowledge to be vain, conduct to be vain, service to be vain, and mode of life to be vain, attains to

what is highest in the world hereafter. Freedom from the idea of meum, freedom from egoism, freedom from expectations,

looking on all with an equal eye, and freedom from desire,--these constitute the eternal religion of the good. Confidence,

modesty, forgiveness, renunciation, purity, absence of laziness, absence of cruelty, absence of delusion, compassion to all

creatures, absence of the disposition to calumniate, exultation, satisfaction, rapture, humility, good behaviour, purity in all acts

having for their object the attainment of tranquillity, righteous understanding, emancipation (from attachments), indifference,

Brahmacharyya, complete renunciation, freedom from the idea of meum, freedom from expectations, unbroken observance of

righteousness, belief that gifts are vain, sacrifices are vain, study is vain, vows are vain, acceptance of gifts is vain, observance

of duties is vain, and penances are vain--those Brahmanas in this world, whose conduct is marked by these virtues, who adhere

to righteousness, who abide in the Vedas, are said to be wise and possessed of correctness of vision. Casting off all sins and

freed from grief, those men possessed of wisdom attain to Heaven and create diverse bodies (for themselves). Attaining the

power of governing everything, self-restraint, minuteness, these high-souled ones make by operations of their own mind, like

the gods themselves dwelling in Heaven. Such men are said to have their courses directed upwards. They are veritable gods

capable of modifying all things. Attaining to Heaven, they modify all things by their very nature. They get whatever objects

they desire and enjoy them.[109] Thus have I, ye foremost of regenerate ones, described to you what that conduct is which

appertains to the quality of goodness. Understanding these duly, one acquires whatever objects one desires. The qualities that

appertain to goodness have been declared particularly. The conduct which those qualities constitute has also been properly set

forth. That man who always understands these qualities, succeeds in enjoying the qualities without being attached to them.'"

SECTION XXXIX