sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
connected with the soul, the organ of generation is mentioned, the producer of all beings. As connected with objects, it is the
vital seed; and the presiding deity is Prajapati. The two hands are mentioned as connected with the soul by persons conversant
with the relations of the soul. As connected with objects, it is actions; and the presiding deity there is Indra. Next, connected
with the soul is speech which relates to all the gods. As connected with objects, it is what is spoken. The presiding deity there
is Agni. As connected with the soul, the mind is mentioned, which moves within the soul of the five elements.[113] As
connected with objects, it is the mental operation; and the presiding deity is Chandramas (moon). As connected with the soul is
Egoism, which is the cause of the whole course of worldly life. As connected with objects, it is consciousness of self; and the
presiding deity there is Rudra. As connected with the soul is the understanding, which impels the six senses. As connected with
objects, it is that which is to be understood, and the presiding deity there is Brahma. Three are the seats of all existent objects.
A fourth is not possible. These are land, water, and ether. The mode of birth is fourfold. Some are born of eggs; some are born
of germs which spring upwards, penetrating through the earth; some are born of filth; and some are born of fleshy balls in
wombs. Thus is the mode of birth seen to be of four kinds, of all living creatures. Now, there are other inferior beings and
likewise those that range the sky. These should be known to be born of eggs as also those which crawl on their breasts. Insects
are said to be born of filth, as also other creatures of a like description. This is said to be the second mode of birth and is
inferior. Those living creatures that take birth after the lapse of some time, bursting through the earth, are said to be germ-born
beings, ye foremost of regenerate persons. Creatures of two feet or of many feet and those which move crookedly, are the
beings born of wombs. Among them are some that are deformed, ye best of men. The eternal womb of Brahma should be
known to be of two kinds, viz., penance and meritorious acts. Such is the doctrine of the learned.[114] Action should be
understood to be of various kinds, such as sacrifice, gifts made at sacrifices, and the meritorious duty of study for every one
that is born; such is the teaching of the ancients. He who duly understands this, comes to be regarded as possessed of Yoga, ye
chief of regenerate persons. Know also that such a man becomes freed too from all his sins. I have thus declared to you duly
the doctrine of Adhyatma.[115] Ye Rishis conversant with all duties, a knowledge of this is acquired by those who are regarded
as persons of knowledge. Uniting all these together, viz., the senses, the objects of the senses, and the five great entities, one
should hold them in the mind.[116] When everything is attenuated (by absorption) in the mind, one no longer esteems the
pleasures of life. Learned men, whose understandings are furnished with knowledge, regard that as true happiness.[117] I shall
after this, tell thee of renunciation with respect to all entities by means, gentle and hard, which produces attachment to subtle
topics and which is fraught with auspiciousness. That conduct which consists in treating the qualities is not qualities, which is
free from attachment, which is living alone, which does not recognise distinctions, and which is full of Brahman, is the source
of all happiness.[118] The learned man who absorbs all desires into himself from all sides like the tortoise withdrawing all its
limbs, who is devoid of passion, and who is released from everything, becomes always happy. Restraining all desires within
the soul, destroying his thirst, concentrated in meditation, and becoming the friend of good heart towards all creatures, he
succeeds in becoming fit for assimilation with Brahman. Through repression of all the senses which always hanker after their
objects, and abandonment of inhabited places, the Adhyatma fire blazes forth in the man of contemplation. As a fire, fed with
fuel, becomes bright in consequence of the blazing flames it puts forth, even so, in consequence of the repression of the senses,
the great soul puts forth its effulgence. When one with a tranquil soul beholds all entities in one's own heart, then, lighted by
one's own effulgence, one attains to that which is subtler than the subtle and which is unrivalled in excellence. It is settled that
the body has fire for colour, water for blood and other liquids, wind for sense of touch, earth for the hideous holder of mind
(viz., flesh and bones, etc.), space (or ether) for sound; that it is pervaded by disease and sorrow; that it is overwhelmed by five
currents; that it is made up of the five elements; that it has nine doors and two deities;[119] that it is full of passion; that it is
unfit to be seen (owing to its unholy character); that it is made up of three qualities; that it has three constituent elements, (viz.,
wind, bile and phelgm); that it is delighted with attachments of every kind, that it is full of delusions.[120] It is difficult of
being moved in this mortal world, and it rests on the understanding as its support. That body is, in this world, the wheel of
Time that is continually revolving.[121] That (body), indeed, is a terrible and unfathomable ocean and is called delusion. It is
this body which stretches forth, contracts, and awakens the (whole) universe with the (very) immortals.[122] By restraining the
senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood, which are eternal and, therefore, exceedingly difficult to
cast off.[123] He who has subjugated these in this world, viz., the three qualities and the five constituent elements of the body,
has the Highest for his seat in Heaven. By him is Infinity attained. Crossing the river, that has the five senses for its steep
banks, the mental inclinations for its mighty waters, and delusion for its lake, one should subjugate both lust and wrath. Such a
man freed from all faults, then beholds the Highest, concentrating the mind within the mind and seeing self in self.
Understanding all things, he sees his self, with self, in all creatures, sometimes as one and sometimes as diverse, changing form
from time to time.[124] Without doubt he can perceive numerous bodies like a hundred lights from one light. Verily he is
Vishnu, and Mitra, and Varuna, and Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord possessed of
puissance, with faces turned in all directions. In him, the heart of all creatures, the great soul, becomes resplendent. Him all
conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and Pisachas, the Pitris, and birds, and bands of Rakshasas,
and bands of ghostly beings, and all the great Rishis, praise.'"

SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the middle quality. Among vehicles, the elephant (is so);
and among denizens of the forest the lion; among all (sacrificial) animals, the sheep; among all those that live in holes, is the
snake; among cattle, the bovine bull; among females, the mule.[125] There is no doubt in this that in this world, the
Nyagrodha, the Jamvu, the Pippala, the Salmali, and Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among
trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila, Bhasa, Koshthavat, Guruskandha, Mahendra and
Malayavat,--these are the foremost of mountains. Likewise the Maruts are the foremost of the Ganas. Surya is the lord of all the
planets, and Chandramas of all the constellations. Yama is the lord of the Pitris; Ocean is the lord of all rivers. Varuna is the
king of the waters. Indra is said to be the king of the Maruts. Arka is the king of all hot bodies, and Indra of all luminous
bodies. Agni is the eternal lord of the elements, and Vrihaspati of the Brahmanas. Soma is the lord of (deciduous) herbs, and
Vishnu is the foremost of all that are endued with might. Tashtri is the king of Rudras, and Siva of all creatures. Sacrifice is the
foremost of all initiatory rites, and Maghavat of the deities. The North is the lord of all the points of the compass; Soma of
great energy is the lord of all learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara of all the deities. Such
is the highest creation among all entities. Prajapati is the lord of all creatures. Of all entities whatever, I, who am full of
Brahman, am the foremost. There is no entity that is higher than myself or Vishnu. The great Vishnu, who is full of Brahman,
is the king of kings over all. Know him to be the ruler, the creator, the uncreated Hari. He is the ruler of men and Kinnaras and
Yakshas and Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas. Among those that are followed by
persons full of desire is the great goddess Maheswari of beautiful eyes. She is otherwise called by the name of Parvati. Know
that the goddess Uma is the foremost and the most auspicious of women. Among women that are a source of pleasure, the
foremost are the Apsaras who are possessed of great splendour.[127] Kings are desirous of acquiring piety, and Brahmanas are
causeways of piety. Therefore, the king should always strive to protect the twice-born ones. Those kings in whose dominions
good men languish are regarded as bereft of the virtues of their order. Hereafter they have to go into wrong paths. Those kings
in whose dominions good men are protected, rejoice in this world and enjoy happiness hereafter. Verily, those high-souled
ones attain to the highest seat. Understand this, ye foremost of regenerate ones. I shall after this state the everlasting indications
of duties. Abstention from injury is the highest duty. Injury is an indication of unrighteousness. Splendour is the indication of
the deities. Men have acts for their indications. Ether (or space) has sound for its characteristic. Wind has touch for its
characteristic. The characteristic of lighted bodies is colour, and water has taste for its characteristic. Earth, which holds all
entities, has smell for its characteristic. Speech has words for its characteristic, refined into vowels and consonants. Mind has
thought for its characteristic. Thought has, again, been said to be the characteristic of the understanding. The things thought of
by the mind are ascertained with accuracy by the understanding. There is no doubt in this, viz., that the understanding, by
perseverance, perceives all things. The characteristic of mind is meditation. The characteristic of the good man is to live
unperceived.[128] Devotion has acts for its characteristic. Knowledge is the characteristic of renunciation. Therefore keeping
knowledge, before his view, the man of understanding should practise renunciation. The man who has betaken himself to
renunciation and who is possessed of knowledge, who transcends all pairs of opposites, as also darkness, death, and
decrepitude, attains to the highest goal. I have thus declared to you duty what the indications are of duty. I shall, after this, tell
you of the seizure (comprehension) of qualities. Smell, which appertains to earth, is seized by the nose. The wind, that dwells
in the nose is likewise appointed (as an agent) in the perception of smell. Taste is the essence of water. That is seized by the
tongue. Soma, who resides in the tongue, is appointed likewise in the perception of taste. The quality of a lighted body is
colour. That is seized by the eye. Aditya who always resides in the eye has been appointed in the perception of colour. Touch
always appertains to the wind (as its quality). That is perceived by the skin. The wind that always resides in the skin has been
appointed in apprehending touch. The quality of ether is sound. That is seized by the ear. All the quarters, which reside in the
ear, have been appointed in apprehending sound. The quality of the mind is thought. That is seized by the understanding. The
upholder of consciousness, residing in the heart, has been appointed in apprehending the mind. The understanding is

connected with the soul, the organ of generation is mentioned, the producer of all beings. As connected with objects, it is the

vital seed; and the presiding deity is Prajapati. The two hands are mentioned as connected with the soul by persons conversant

with the relations of the soul. As connected with objects, it is actions; and the presiding deity there is Indra. Next, connected

with the soul is speech which relates to all the gods. As connected with objects, it is what is spoken. The presiding deity there

is Agni. As connected with the soul, the mind is mentioned, which moves within the soul of the five elements.[113] As

connected with objects, it is the mental operation; and the presiding deity is Chandramas (moon). As connected with the soul is

Egoism, which is the cause of the whole course of worldly life. As connected with objects, it is consciousness of self; and the

presiding deity there is Rudra. As connected with the soul is the understanding, which impels the six senses. As connected with

objects, it is that which is to be understood, and the presiding deity there is Brahma. Three are the seats of all existent objects.

A fourth is not possible. These are land, water, and ether. The mode of birth is fourfold. Some are born of eggs; some are born

of germs which spring upwards, penetrating through the earth; some are born of filth; and some are born of fleshy balls in

wombs. Thus is the mode of birth seen to be of four kinds, of all living creatures. Now, there are other inferior beings and

likewise those that range the sky. These should be known to be born of eggs as also those which crawl on their breasts. Insects

are said to be born of filth, as also other creatures of a like description. This is said to be the second mode of birth and is

inferior. Those living creatures that take birth after the lapse of some time, bursting through the earth, are said to be germ-born

beings, ye foremost of regenerate persons. Creatures of two feet or of many feet and those which move crookedly, are the

beings born of wombs. Among them are some that are deformed, ye best of men. The eternal womb of Brahma should be

known to be of two kinds, viz., penance and meritorious acts. Such is the doctrine of the learned.[114] Action should be

understood to be of various kinds, such as sacrifice, gifts made at sacrifices, and the meritorious duty of study for every one

that is born; such is the teaching of the ancients. He who duly understands this, comes to be regarded as possessed of Yoga, ye

chief of regenerate persons. Know also that such a man becomes freed too from all his sins. I have thus declared to you duly

the doctrine of Adhyatma.[115] Ye Rishis conversant with all duties, a knowledge of this is acquired by those who are regarded

as persons of knowledge. Uniting all these together, viz., the senses, the objects of the senses, and the five great entities, one

should hold them in the mind.[116] When everything is attenuated (by absorption) in the mind, one no longer esteems the

pleasures of life. Learned men, whose understandings are furnished with knowledge, regard that as true happiness.[117] I shall

after this, tell thee of renunciation with respect to all entities by means, gentle and hard, which produces attachment to subtle

topics and which is fraught with auspiciousness. That conduct which consists in treating the qualities is not qualities, which is

free from attachment, which is living alone, which does not recognise distinctions, and which is full of Brahman, is the source

of all happiness.[118] The learned man who absorbs all desires into himself from all sides like the tortoise withdrawing all its

limbs, who is devoid of passion, and who is released from everything, becomes always happy. Restraining all desires within

the soul, destroying his thirst, concentrated in meditation, and becoming the friend of good heart towards all creatures, he

succeeds in becoming fit for assimilation with Brahman. Through repression of all the senses which always hanker after their

objects, and abandonment of inhabited places, the Adhyatma fire blazes forth in the man of contemplation. As a fire, fed with

fuel, becomes bright in consequence of the blazing flames it puts forth, even so, in consequence of the repression of the senses,

the great soul puts forth its effulgence. When one with a tranquil soul beholds all entities in one's own heart, then, lighted by

one's own effulgence, one attains to that which is subtler than the subtle and which is unrivalled in excellence. It is settled that

the body has fire for colour, water for blood and other liquids, wind for sense of touch, earth for the hideous holder of mind

(viz., flesh and bones, etc.), space (or ether) for sound; that it is pervaded by disease and sorrow; that it is overwhelmed by five

currents; that it is made up of the five elements; that it has nine doors and two deities;[119] that it is full of passion; that it is

unfit to be seen (owing to its unholy character); that it is made up of three qualities; that it has three constituent elements, (viz.,

wind, bile and phelgm); that it is delighted with attachments of every kind, that it is full of delusions.[120] It is difficult of

being moved in this mortal world, and it rests on the understanding as its support. That body is, in this world, the wheel of

Time that is continually revolving.[121] That (body), indeed, is a terrible and unfathomable ocean and is called delusion. It is

this body which stretches forth, contracts, and awakens the (whole) universe with the (very) immortals.[122] By restraining the

senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood, which are eternal and, therefore, exceedingly difficult to

cast off.[123] He who has subjugated these in this world, viz., the three qualities and the five constituent elements of the body,

has the Highest for his seat in Heaven. By him is Infinity attained. Crossing the river, that has the five senses for its steep

banks, the mental inclinations for its mighty waters, and delusion for its lake, one should subjugate both lust and wrath. Such a

man freed from all faults, then beholds the Highest, concentrating the mind within the mind and seeing self in self.

Understanding all things, he sees his self, with self, in all creatures, sometimes as one and sometimes as diverse, changing form

from time to time.[124] Without doubt he can perceive numerous bodies like a hundred lights from one light. Verily he is

Vishnu, and Mitra, and Varuna, and Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord possessed of

puissance, with faces turned in all directions. In him, the heart of all creatures, the great soul, becomes resplendent. Him all

conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and Pisachas, the Pitris, and birds, and bands of Rakshasas,

and bands of ghostly beings, and all the great Rishis, praise.'"

SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the middle quality. Among vehicles, the elephant (is so);

and among denizens of the forest the lion; among all (sacrificial) animals, the sheep; among all those that live in holes, is the

snake; among cattle, the bovine bull; among females, the mule.[125] There is no doubt in this that in this world, the

Nyagrodha, the Jamvu, the Pippala, the Salmali, and Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among

trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila, Bhasa, Koshthavat, Guruskandha, Mahendra and

Malayavat,--these are the foremost of mountains. Likewise the Maruts are the foremost of the Ganas. Surya is the lord of all the

planets, and Chandramas of all the constellations. Yama is the lord of the Pitris; Ocean is the lord of all rivers. Varuna is the

king of the waters. Indra is said to be the king of the Maruts. Arka is the king of all hot bodies, and Indra of all luminous

bodies. Agni is the eternal lord of the elements, and Vrihaspati of the Brahmanas. Soma is the lord of (deciduous) herbs, and

Vishnu is the foremost of all that are endued with might. Tashtri is the king of Rudras, and Siva of all creatures. Sacrifice is the

foremost of all initiatory rites, and Maghavat of the deities. The North is the lord of all the points of the compass; Soma of

great energy is the lord of all learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara of all the deities. Such

is the highest creation among all entities. Prajapati is the lord of all creatures. Of all entities whatever, I, who am full of

Brahman, am the foremost. There is no entity that is higher than myself or Vishnu. The great Vishnu, who is full of Brahman,

is the king of kings over all. Know him to be the ruler, the creator, the uncreated Hari. He is the ruler of men and Kinnaras and

Yakshas and Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas. Among those that are followed by

persons full of desire is the great goddess Maheswari of beautiful eyes. She is otherwise called by the name of Parvati. Know

that the goddess Uma is the foremost and the most auspicious of women. Among women that are a source of pleasure, the

foremost are the Apsaras who are possessed of great splendour.[127] Kings are desirous of acquiring piety, and Brahmanas are

causeways of piety. Therefore, the king should always strive to protect the twice-born ones. Those kings in whose dominions

good men languish are regarded as bereft of the virtues of their order. Hereafter they have to go into wrong paths. Those kings

in whose dominions good men are protected, rejoice in this world and enjoy happiness hereafter. Verily, those high-souled

ones attain to the highest seat. Understand this, ye foremost of regenerate ones. I shall after this state the everlasting indications

of duties. Abstention from injury is the highest duty. Injury is an indication of unrighteousness. Splendour is the indication of

the deities. Men have acts for their indications. Ether (or space) has sound for its characteristic. Wind has touch for its

characteristic. The characteristic of lighted bodies is colour, and water has taste for its characteristic. Earth, which holds all

entities, has smell for its characteristic. Speech has words for its characteristic, refined into vowels and consonants. Mind has

thought for its characteristic. Thought has, again, been said to be the characteristic of the understanding. The things thought of

by the mind are ascertained with accuracy by the understanding. There is no doubt in this, viz., that the understanding, by

perseverance, perceives all things. The characteristic of mind is meditation. The characteristic of the good man is to live

unperceived.[128] Devotion has acts for its characteristic. Knowledge is the characteristic of renunciation. Therefore keeping

knowledge, before his view, the man of understanding should practise renunciation. The man who has betaken himself to

renunciation and who is possessed of knowledge, who transcends all pairs of opposites, as also darkness, death, and

decrepitude, attains to the highest goal. I have thus declared to you duty what the indications are of duty. I shall, after this, tell

you of the seizure (comprehension) of qualities. Smell, which appertains to earth, is seized by the nose. The wind, that dwells

in the nose is likewise appointed (as an agent) in the perception of smell. Taste is the essence of water. That is seized by the

tongue. Soma, who resides in the tongue, is appointed likewise in the perception of taste. The quality of a lighted body is

colour. That is seized by the eye. Aditya who always resides in the eye has been appointed in the perception of colour. Touch

always appertains to the wind (as its quality). That is perceived by the skin. The wind that always resides in the skin has been

appointed in apprehending touch. The quality of ether is sound. That is seized by the ear. All the quarters, which reside in the

ear, have been appointed in apprehending sound. The quality of the mind is thought. That is seized by the understanding. The

upholder of consciousness, residing in the heart, has been appointed in apprehending the mind. The understanding is