sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182

"Brahmana said, 'The qualities are incapable of being declared as completely separate from one another. Passion and Goodness
and Darkness are seen existing in a state of union. They are attached to one another. They depend on one another. They have
one another for their refuge. They likewise follow one another. As long as goodness exists, so long does Passion exist. There is
no doubt in this. As long as Darkness and Goodness exist, so long does Passion exist. They make their journey together, in
union, and moving collectively. They, verily, move in body, when they act with cause or without cause. Of all these which act
with one another, however, much they may differ in their development, the manner in which their increase and diminution take
place will now be declared. There where Darkness exists in an increased measure, in the lower creatures (for example), Passion
exists in a smaller measure and Goodness in a measure that is still less. There where Passion exists in a copious measure, in
creatures of middle course, Darkness exists in a smaller measure and Goodness in a measure that is still less. There where
Goodness exists in a copious measure, in creatures of upward courses, Darkness should be known to exist in a small measure
and Passion in a measure that is still less. Goodness is the spring that causes the modifications of the senses. It is the great
enlightener. No duty has been laid down that is higher than Goodness. They who abide in Goodness proceed upwards. They
who abide in Passion remain in the middle. They who abide in Darkness, being characterised by qualities that are low, sink
downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and Goodness, which is the highest, in the Brahmana. The
three qualities exist even thus in the three orders. Even from a distance, the three qualities of darkness and Goodness and
Passion, are seen to exist in a state of union and more collectively. They are never seen in a state of separation.[110] Beholding
the sun rising, men of evil deeds become inspired with fear. Travellers on their way become afflicted with heat, and suffer
distress. The Sun is Goodness developed, men of evil deeds represent Darkness; the heat which travellers on their way feel is
said to be a quality of Passion. The sun representing light is Goodness; the heat is the quality of Passion; the shading (or
eclipse) of the sun on Parvana days should be known to represent Darkness. Even thus, the three qualities exist in all luminous
bodies. They act by turns in diverse places in diverse ways. Among immobile objects, the quality of Darkness exists in a very
large measure. The qualities appertaining to Passion are those properties of theirs which undergo constant changes. Their
oleaginous attributes appertain to Goodness.[111] The Day should be understood as threefold. The Night has been ordained to
be threefold. So also are fortnight, months, years, seasons, and conjunctions.[112] The gifts that are wide are threefold.
Threefold is sacrifice that flows. Threefold are the worlds; threefold the deities; threefold is knowledge; and threefold the path
or end. The past, the Present. and the Future; Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are fraught
with the three qualities. Whatever object exists in this world, everything in it is fraught with the three qualities. The three
qualities act by turns in all things and in all circumstances. Verily, the three qualities always act in an unmanifest form. The
creation of those three, viz., Goodness, Passion, and Darkness is eternal. The unmanifest, consisting of the three qualities, is
said to be darkness, unperceived, holy, Constant. unborn, womb, eternal. Nature, change or modification, destruction,
Pradhana, production, and absorption, undeveloped, not small (i.e., vast), unshaking, immovable, fixed, existent, and non-
existent. All these names should be known by those who meditate on matters connected with the soul. That person who
accurately knows all the names of the unmanifest, and the qualities, as also the pure operations (of the qualities), is well
conversant with the truth about all distinctions and freed from the body, becomes liberated from all the qualities and enjoys
absolute happiness.'"

SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul) endued with great intelligence, the source of all the
qualities. That is said to be the first creation. The Great Soul is signified by these synonymous words--the Great Soul,
Intelligence, Vishnu, Jishnu, Sambhu of great valour, the Understanding, the means of acquiring knowledge, the means of
perception, as also fame, courage, and memory. Knowing this, a learned Brahmana has never to encounter delusion. It has
hands and feet on every side, it has ears on every side. It stands, pervading everything in the universe. Of great power, that
Being is stationed in the heart of all. Minuteness, Lightness and Affluence, are his. He is the lord of all, and identical with
effulgence, and knows not decay. In Him are all those who comprehend the nature of the understanding, all those who are
devoted to goodness of disposition, all those who practise meditation, who are always devoted to Yoga, who are firm in truth,
who have subdued their senses, who are possessed of knowledge, who are freed from cupidity, who have conquered wrath,
who are of cheerful hearts, who are endued with wisdom, who are liberated from ideas of meum (and teum), and who are
devoid of egoism. All these, freed from every kind of attachment, attain to the status of Greatness. That person who
understands that holy and high goal, viz., the Great Soul, becomes freed from delusion. The self-born Vishnu becomes the Lord
in the primary creations. He who thus knows the Lord lying in the cave, the Supreme, Ancient Being, of universal form, the
golden one, the highest goal of all persons endued with understanding,--that intelligent man lives, transcending the
understanding.'"

SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When it sprang up as I, it came to be called as the
second creation. That Egoism is said to be the source of all creatures, for these have sprung from its modifications. It is pure
effulgence and is the supporter of consciousness. It is Prajapati. It is a deity, the creator of deities, and of mind. It is that which
creates the three worlds. It is said to be that which feels--I am all this.--That is the eternal world existing for those sages who
are contented with knowledge relating to the soul, who have meditated on the soul, and who have won success by Vedic study
and sacrifices. By consciousness of soul one enjoys the qualities. That source of all creatures, that creator of all creatures,
creates (all creatures) even in this way. It is that which causes all changes. It is that which causes all beings to move. By its
own light it illuminates the universe likewise.'"

SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements. They are earth, air, ether, water, and light numbering
the fifth. In these five great elements, in the matter of the sound, touch, colour, taste, and smell, all creatures become deluded.
When at the close of the destruction of the great elements, the dissolution of the universe approaches, ye that are possessed of
wisdom, a great fear comes upon all living creatures. Every existent object is dissolved into that from which it is produced. The
dissolution takes place in an order that is the reverse of that in which creation takes place. Indeed, as regards birth, they are
born from one another. Then, when all existent objects, mobile and immobile, become dissolved, wise men endued with
powerful memory never dissolve. Sound, touch, colour, taste, and smell numbering the fifth, are effects. They are, however,
inconstant, and called by the name of delusion. Caused by the production of cupidity, not different from one another, without
reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and
powerless. Prana and Apana, and Udana and Samana and Vyana,--these five winds are always closely attached to the soul.
Together with speech, mind, and understanding, they constitute the universe of eight ingredients. He whose skin, nose, ear,
eyes, tongue, and speech are restrained, whose mind is pure, and whose understanding deviates not (from the right path), and
whose mind is never burnt by those eight fires, succeeds in attaining to that auspicious Brahman to which nothing superior
exists. Those which have been called the eleven organs and which have sprung from Egoism, I shall now, ye regenerate ones,
mention particularly. They are the ear, the skin, the two eyes, the tongue, the nose numbering the fifth, the two feet, the lower
duct, the organ of generation, the two hands, and speech forming the tenth. These constitute the group of organs, with mind
numbering as the eleventh. One should first subdue this group. Then will Brahman shine forth (in him). Five amongst these are
called organs of knowledge, and five, organs of action. The five beginning with the ear are truly said to be connected with
knowledge. The rest, however, that are connected with action, are without distinction. The mind should be regarded as
belonging to both. The understanding is the twelfth in the top. Thus have been enumerated the eleven organs in due order.
Learned men, having understood these, think they have accomplished everything. I shall, after this, enumerate all the various
organs. Space (or Ether) is the first entity. As connected with the soul, it is called the ear. As connected with objects, that is
sound. The presiding deity (of this) is the quarters. The Wind is the second entity. As connected with the soul, it is known as
the skin. As connected with objects, it is known as objects of touch; and the presiding deity there is touch. The third is said to
be Light. As connected with the soul, it is known as the eye. As connected with objects, it is colour; and the sun is its deity.
The fourth (entity) should be known as Water. As connected with the soul, it is said to be the tongue. As connected with
objects, it is taste, and the presiding deity there is Soma. The fifth entity is Earth. As connected with the soul, it is said to be the
nose. As connected with objects, it is scent; and the presiding deity there is the wind. Thus has the manner been declared of
how the five entities are divided into sets of three. After this I shall declare everything about the diverse (other) organs.
Brahmanas conversant with the truth say that the two feet are mentioned as connected with the soul. As connected with objects,
it is motion; and Vishnu is there the presiding deity. The Apana wind, whose motion is downward, as connected with the soul,
is called the lower duct. As connected with objects, it is the excreta that is ejected; and the presiding deity there is Mitra. As

"Brahmana said, 'The qualities are incapable of being declared as completely separate from one another. Passion and Goodness

and Darkness are seen existing in a state of union. They are attached to one another. They depend on one another. They have

one another for their refuge. They likewise follow one another. As long as goodness exists, so long does Passion exist. There is

no doubt in this. As long as Darkness and Goodness exist, so long does Passion exist. They make their journey together, in

union, and moving collectively. They, verily, move in body, when they act with cause or without cause. Of all these which act

with one another, however, much they may differ in their development, the manner in which their increase and diminution take

place will now be declared. There where Darkness exists in an increased measure, in the lower creatures (for example), Passion

exists in a smaller measure and Goodness in a measure that is still less. There where Passion exists in a copious measure, in

creatures of middle course, Darkness exists in a smaller measure and Goodness in a measure that is still less. There where

Goodness exists in a copious measure, in creatures of upward courses, Darkness should be known to exist in a small measure

and Passion in a measure that is still less. Goodness is the spring that causes the modifications of the senses. It is the great

enlightener. No duty has been laid down that is higher than Goodness. They who abide in Goodness proceed upwards. They

who abide in Passion remain in the middle. They who abide in Darkness, being characterised by qualities that are low, sink

downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and Goodness, which is the highest, in the Brahmana. The

three qualities exist even thus in the three orders. Even from a distance, the three qualities of darkness and Goodness and

Passion, are seen to exist in a state of union and more collectively. They are never seen in a state of separation.[110] Beholding

the sun rising, men of evil deeds become inspired with fear. Travellers on their way become afflicted with heat, and suffer

distress. The Sun is Goodness developed, men of evil deeds represent Darkness; the heat which travellers on their way feel is

said to be a quality of Passion. The sun representing light is Goodness; the heat is the quality of Passion; the shading (or

eclipse) of the sun on Parvana days should be known to represent Darkness. Even thus, the three qualities exist in all luminous

bodies. They act by turns in diverse places in diverse ways. Among immobile objects, the quality of Darkness exists in a very

large measure. The qualities appertaining to Passion are those properties of theirs which undergo constant changes. Their

oleaginous attributes appertain to Goodness.[111] The Day should be understood as threefold. The Night has been ordained to

be threefold. So also are fortnight, months, years, seasons, and conjunctions.[112] The gifts that are wide are threefold.

Threefold is sacrifice that flows. Threefold are the worlds; threefold the deities; threefold is knowledge; and threefold the path

or end. The past, the Present. and the Future; Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are fraught

with the three qualities. Whatever object exists in this world, everything in it is fraught with the three qualities. The three

qualities act by turns in all things and in all circumstances. Verily, the three qualities always act in an unmanifest form. The

creation of those three, viz., Goodness, Passion, and Darkness is eternal. The unmanifest, consisting of the three qualities, is

said to be darkness, unperceived, holy, Constant. unborn, womb, eternal. Nature, change or modification, destruction,

Pradhana, production, and absorption, undeveloped, not small (i.e., vast), unshaking, immovable, fixed, existent, and non-

existent. All these names should be known by those who meditate on matters connected with the soul. That person who

accurately knows all the names of the unmanifest, and the qualities, as also the pure operations (of the qualities), is well

conversant with the truth about all distinctions and freed from the body, becomes liberated from all the qualities and enjoys

absolute happiness.'"

SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul) endued with great intelligence, the source of all the

qualities. That is said to be the first creation. The Great Soul is signified by these synonymous words--the Great Soul,

Intelligence, Vishnu, Jishnu, Sambhu of great valour, the Understanding, the means of acquiring knowledge, the means of

perception, as also fame, courage, and memory. Knowing this, a learned Brahmana has never to encounter delusion. It has

hands and feet on every side, it has ears on every side. It stands, pervading everything in the universe. Of great power, that

Being is stationed in the heart of all. Minuteness, Lightness and Affluence, are his. He is the lord of all, and identical with

effulgence, and knows not decay. In Him are all those who comprehend the nature of the understanding, all those who are

devoted to goodness of disposition, all those who practise meditation, who are always devoted to Yoga, who are firm in truth,

who have subdued their senses, who are possessed of knowledge, who are freed from cupidity, who have conquered wrath,

who are of cheerful hearts, who are endued with wisdom, who are liberated from ideas of meum (and teum), and who are

devoid of egoism. All these, freed from every kind of attachment, attain to the status of Greatness. That person who

understands that holy and high goal, viz., the Great Soul, becomes freed from delusion. The self-born Vishnu becomes the Lord

in the primary creations. He who thus knows the Lord lying in the cave, the Supreme, Ancient Being, of universal form, the

golden one, the highest goal of all persons endued with understanding,--that intelligent man lives, transcending the

understanding.'"

SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When it sprang up as I, it came to be called as the

second creation. That Egoism is said to be the source of all creatures, for these have sprung from its modifications. It is pure

effulgence and is the supporter of consciousness. It is Prajapati. It is a deity, the creator of deities, and of mind. It is that which

creates the three worlds. It is said to be that which feels--I am all this.--That is the eternal world existing for those sages who

are contented with knowledge relating to the soul, who have meditated on the soul, and who have won success by Vedic study

and sacrifices. By consciousness of soul one enjoys the qualities. That source of all creatures, that creator of all creatures,

creates (all creatures) even in this way. It is that which causes all changes. It is that which causes all beings to move. By its

own light it illuminates the universe likewise.'"

SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements. They are earth, air, ether, water, and light numbering

the fifth. In these five great elements, in the matter of the sound, touch, colour, taste, and smell, all creatures become deluded.

When at the close of the destruction of the great elements, the dissolution of the universe approaches, ye that are possessed of

wisdom, a great fear comes upon all living creatures. Every existent object is dissolved into that from which it is produced. The

dissolution takes place in an order that is the reverse of that in which creation takes place. Indeed, as regards birth, they are

born from one another. Then, when all existent objects, mobile and immobile, become dissolved, wise men endued with

powerful memory never dissolve. Sound, touch, colour, taste, and smell numbering the fifth, are effects. They are, however,

inconstant, and called by the name of delusion. Caused by the production of cupidity, not different from one another, without

reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and

powerless. Prana and Apana, and Udana and Samana and Vyana,--these five winds are always closely attached to the soul.

Together with speech, mind, and understanding, they constitute the universe of eight ingredients. He whose skin, nose, ear,

eyes, tongue, and speech are restrained, whose mind is pure, and whose understanding deviates not (from the right path), and

whose mind is never burnt by those eight fires, succeeds in attaining to that auspicious Brahman to which nothing superior

exists. Those which have been called the eleven organs and which have sprung from Egoism, I shall now, ye regenerate ones,

mention particularly. They are the ear, the skin, the two eyes, the tongue, the nose numbering the fifth, the two feet, the lower

duct, the organ of generation, the two hands, and speech forming the tenth. These constitute the group of organs, with mind

numbering as the eleventh. One should first subdue this group. Then will Brahman shine forth (in him). Five amongst these are

called organs of knowledge, and five, organs of action. The five beginning with the ear are truly said to be connected with

knowledge. The rest, however, that are connected with action, are without distinction. The mind should be regarded as

belonging to both. The understanding is the twelfth in the top. Thus have been enumerated the eleven organs in due order.

Learned men, having understood these, think they have accomplished everything. I shall, after this, enumerate all the various

organs. Space (or Ether) is the first entity. As connected with the soul, it is called the ear. As connected with objects, that is

sound. The presiding deity (of this) is the quarters. The Wind is the second entity. As connected with the soul, it is known as

the skin. As connected with objects, it is known as objects of touch; and the presiding deity there is touch. The third is said to

be Light. As connected with the soul, it is known as the eye. As connected with objects, it is colour; and the sun is its deity.

The fourth (entity) should be known as Water. As connected with the soul, it is said to be the tongue. As connected with

objects, it is taste, and the presiding deity there is Soma. The fifth entity is Earth. As connected with the soul, it is said to be the

nose. As connected with objects, it is scent; and the presiding deity there is the wind. Thus has the manner been declared of

how the five entities are divided into sets of three. After this I shall declare everything about the diverse (other) organs.

Brahmanas conversant with the truth say that the two feet are mentioned as connected with the soul. As connected with objects,

it is motion; and Vishnu is there the presiding deity. The Apana wind, whose motion is downward, as connected with the soul,

is called the lower duct. As connected with objects, it is the excreta that is ejected; and the presiding deity there is Mitra. As