sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
apprehended in the form of determination or certitude, and Mahat in the form of knowledge. The unperceived (Prakriti) has
been, it is evident, appointed for the seizure of all things after certitude. There is no doubt in this.[129] The Kshetrajna which is
eternal and is destitute of qualities as regards its essence, is incapable of being seized by symbols. Hence, the characteristic of
the Kshetrajna, which is without symbols, is purely knowledge. The unmanifest resides in the symbol called Kshetra, and is
that in which the qualities are produced and absorbed. I always see, know, and hear it (though) it is hidden. Purusha knows it:
therefore is he called Kshetrajna. The Kshetrajna perceives also the operations of the qualities and absence of their operations.
The qualities, which are created repeatedly, do not know themselves, being unintelligent, as entities to be created and endued
with a beginning, middle, and end. No one else attains, only the Kshetrajna attains, to that which is the highest and great and
which transcend the qualities and those entities which are born of the qualities. Hence one who understands duties, casting off
qualities and the understanding, and having his sins destroyed, and transcending the qualities, enters the Kshetrajna. One that is
free from all pairs of opposites, that never bends his head to any one, that is divested of Swaha, that is immovable, and
homeless, is the Kshetrajna. He is the Supreme Lord."'

SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a beginning, middle, and end, and which is endued with
name and characteristics, together with the means of apprehension. It has been said that the Day was first, Then arose Night.
The Months are said to have the lighted fortnights first. The constellations have Sravana for their first; the Seasons have that of
dews (viz., Winter) for their first. Earth is the source of all smells; and Water of all tastes. The solar light is the source of all
colours: the Wind of all sensations of touch. Likewise, of sound the source is space (or Ether). These are the qualities of
elements. I shall, after this, declare that which is the first and the highest of all entities. The sun is the first of all lighted bodies.
Fire is said to be the first of all the elements. Savitri is the first of all branches of learning. Prajapati is the first of all the deities.
The syllable Om is the first of all the Vedas, and the life-wind Prana is the first of all winds. All that is called Savitri which is
prescribed in this world.[130] The Gayatri is the first of all metres; of all (sacrificial) animals the first is the goat. Kine are the
first of all quadrupeds. The twiceborn ones are the first of all human beings. The hawk is the first of all birds. Of sacrifices the
first is the pouring of clarified butter on the fire. Of all reptiles the first, O foremost of regenerate ones, is the snake. The Krita
is the first of all the Yugas; there is no doubt in this. Gold is the first of all precious things. Barley is the first of all plants. Food
is the first of all things to be eaten or swallowed. Of all liquid substances to be drunk, water is the foremost. Of all immobile
entities without distinction, Plaksha is said to be the first, that ever holy field of Brahman. Of all the Prajapatis I am the first.
There is no doubt in this. Of inconceivable soul, the self-existent Vishnu is said to be my superior.[131] Of all the mountains
the great Meru is said to be the first-born. Of all the cardinal and subsidiary points of the horizon, the eastern is said to be the
foremost and first-born. Ganga of three courses is said to be the firstborn of all rivers. Likewise, of all wells and reservoirs of
waters, the ocean is said to be the first-born. Iswara is the supreme Lord of all the deities and Danavas and ghostly beings and
Pisachas, and snakes and Makshasas and human beings and Kinnaras and Yakshas. The great Vishnu, who is full of Brahma,
than whom there is no higher being in the three worlds, is the first of all the universe. Of all the modes of life, that of the
householder is the first. Of this there is no doubt. The Unmanifest is the source of all the worlds as, indeed, that is the end of
every thing. Days end with the sun's setting and Nights with the sun's rising. The end of pleasure is always sorrow, and the end
of sorrow is always pleasure. All accumulations have exhaustion for their end, and all ascent have falls for their end. All
associations have dissociations for their end, and life has death for its end. All action ends in destruction, and all that is born is
certain to meet with death. Every mobile and immobile thing in this world is transient. Sacrifice, gift, penances, study, vows,
observances,--all these have destruction for their end. Of Knowledge, there is no end. Hence, one that is possessed of a tranquil
soul, that has subjugated his senses, that is freed from the sense of meum, that is devoid of egoism, is released from all sins by
pure knowledge.'"

SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for its strength; the mind for the pole (on which it rests);
the group of senses for its bonds, the (five) great elements for its nave, and home for its circumference.[132] It is overwhelmed
by decrepitude and grief, and it has diseases and calamities for its progeny. That wheel relates in time and place. It has toil and
exercise for its noise. Day and Night are the rotations of that wheel. It is encircled by heat and cold. Pleasure and pain fire its
joints, and hunger and thirst are the nails fixed into it. Sun-shine and shade are the ruts (it causes). It is capable of being
agitated during even such a short space of time as is taken up by the opening and the closing of the eyelid. It is enveloped in the
terrible waters of delusion. It is ever revolving and void of consciousness. It is measured by months and half-months. It is not
uniform (being ever-changing), and moves through all the worlds. Penances and vows are its mud. Passion's force is its mover.
It is illuminated by the great egoism, and is sustained by the qualities. Vexations (caused by the non-acquisition of what is
desired) are the fastenings that bind it around. It revolves in the midst of grief and destruction. It is endued with actions and the
instruments of action. It is large and is extended by attachments. It is rendered unsteady by cupidity and desire. It is produced
by variegated Ignorance. It is attended upon by fear and delusion, and is the cause of the delusion of all beings. It moves
towards joy and pleasure, and has desire and wrath for its possession. It is made up of entities beginning with Mahat and
ending with the gross elements. It is characterised by production and destruction going on ceaselessly. Its speed is like that of
the mind, and it has the mind for its boundary.[133] This wheel of life that is associated with pairs of opposites and devoid of
consciousness, the universe with the very immortals should cast away, abridge, and check. That man who always understands
accurately the motion and stoppage of this wheel of life, is never seen to be deluded, among all creatures. Freed from all
impressions, divested of all pairs of opposites, released from all sins, he attains to the highest goal. The householder, the
Brahmacharin, the forest recluse and the mendicant,--these four modes of life have all been said to have the householder's
mode for their foundation. Whatever system of rules is prescribed in this world, their observance is beneficial. Such observance
has always been highly spoken of. He who has been first cleansed by ceremonies, who has duly observed vows, who belongs in
respect of birth to a race possessed of high qualifications, and who understands the Vedas, should return (from his preceptor's
house).[134] Always devoted to his wedded spouse, conducting himself after the manner of the good, with his senses under
subjugation, and full of faith, one should in this world perform the five sacrifices. He who eats what remains after feeding
deities and guests, who is devoted to the observance of Vedic rites, who duly performs according to his means sacrifices and
gifts, who is not unduly active with his hands and feet, who is not unduly active with his eye, who is devoted to penances, who
is not unduly active with his speech and limits, comes under the category of Sishta or the good. One should always bear the
sacred thread, wear white (clean) clothes, observe pure vows, and should always associate with good men, making gifts and
practising self-restraint. One should subjugate one's lust and stomach, practise universal compassion, and be characterised by
behaviour that befits the good. One should bear a bamboo-stick, and a water-pot filled with water. Having studied, one should
teach; likewise should also make sacrifices himself and officiate at the sacrifices of others. One should also make gifts made to
oneself. Verily, one's conduct, should be characterised by these six acts. Know that three of these acts should constitute the
livelihood of the Brahmanas, viz., teaching (pupils), officiating at the sacrifices of others, and the acceptance of gifts from a
person that is pure. As to the other duties that remain, numbering three, viz., making of gifts, study, and sacrifice, these are
accompanied by merit.[135] Observant of penances, self-restrained, practising universal compassion and forgiveness, and
looking upon all creatures with an equal eye, the man that is conversant with duties should never be heedless with regard to
those three acts. The learned Brahmana of pure heart, who observes the domestic mode of life and practises rigid vows, thus
devoted and thus discharging all duties to the best of his power, succeeds in conquering Heaven.'"

SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way described above, and likewise living as a
Brahmacharin, one that is devoted to the duties of one's own order, possessed of learning, observant of penances, and with all
the senses under restraint, devoted to what is agreeable and beneficial to the preceptor, steady in practising the duty of truth,
and always pure, should, with the permission of the preceptor, eat one's food without decrying it. He should eat Havishya made
from what is obtained in alms, and should stand, sit, and take exercise (as directed).[136] He should pour libations on the fire
twice a day, having purified himself and with concentrated mind. He should always bear a staff made of Vilwa or Palasa.[137]
The robes of the regenerate man should be linen, or of cotton, or deer-skin, or a cloth that is entirely brown-red. There should
also be a girdle made of Munja-grass. He should bear matted locks on head, and should perform his ablutions every day. He
should bear the sacred thread, study the scriptures, divest himself of cupidity, and be steady in the observance of vows. He
should also gratify the deities with oblations of pure water, his mind being restrained the while. Such a Brahmacharin is worthy
of applause. With vital seed drawn up and mind concentrated, one that is thus devoted succeeds in conquering Heaven. Having
attained to the highest seat, he has not to return to birth. Cleansed by all purificatory rites and having lived as a Brahmacharin,
one should next go out of one's village and next live as an ascetic in the woods, having renounced (all attachments). Clad in

apprehended in the form of determination or certitude, and Mahat in the form of knowledge. The unperceived (Prakriti) has

been, it is evident, appointed for the seizure of all things after certitude. There is no doubt in this.[129] The Kshetrajna which is

eternal and is destitute of qualities as regards its essence, is incapable of being seized by symbols. Hence, the characteristic of

the Kshetrajna, which is without symbols, is purely knowledge. The unmanifest resides in the symbol called Kshetra, and is

that in which the qualities are produced and absorbed. I always see, know, and hear it (though) it is hidden. Purusha knows it:

therefore is he called Kshetrajna. The Kshetrajna perceives also the operations of the qualities and absence of their operations.

The qualities, which are created repeatedly, do not know themselves, being unintelligent, as entities to be created and endued

with a beginning, middle, and end. No one else attains, only the Kshetrajna attains, to that which is the highest and great and

which transcend the qualities and those entities which are born of the qualities. Hence one who understands duties, casting off

qualities and the understanding, and having his sins destroyed, and transcending the qualities, enters the Kshetrajna. One that is

free from all pairs of opposites, that never bends his head to any one, that is divested of Swaha, that is immovable, and

homeless, is the Kshetrajna. He is the Supreme Lord."'

SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a beginning, middle, and end, and which is endued with

name and characteristics, together with the means of apprehension. It has been said that the Day was first, Then arose Night.

The Months are said to have the lighted fortnights first. The constellations have Sravana for their first; the Seasons have that of

dews (viz., Winter) for their first. Earth is the source of all smells; and Water of all tastes. The solar light is the source of all

colours: the Wind of all sensations of touch. Likewise, of sound the source is space (or Ether). These are the qualities of

elements. I shall, after this, declare that which is the first and the highest of all entities. The sun is the first of all lighted bodies.

Fire is said to be the first of all the elements. Savitri is the first of all branches of learning. Prajapati is the first of all the deities.

The syllable Om is the first of all the Vedas, and the life-wind Prana is the first of all winds. All that is called Savitri which is

prescribed in this world.[130] The Gayatri is the first of all metres; of all (sacrificial) animals the first is the goat. Kine are the

first of all quadrupeds. The twiceborn ones are the first of all human beings. The hawk is the first of all birds. Of sacrifices the

first is the pouring of clarified butter on the fire. Of all reptiles the first, O foremost of regenerate ones, is the snake. The Krita

is the first of all the Yugas; there is no doubt in this. Gold is the first of all precious things. Barley is the first of all plants. Food

is the first of all things to be eaten or swallowed. Of all liquid substances to be drunk, water is the foremost. Of all immobile

entities without distinction, Plaksha is said to be the first, that ever holy field of Brahman. Of all the Prajapatis I am the first.

There is no doubt in this. Of inconceivable soul, the self-existent Vishnu is said to be my superior.[131] Of all the mountains

the great Meru is said to be the first-born. Of all the cardinal and subsidiary points of the horizon, the eastern is said to be the

foremost and first-born. Ganga of three courses is said to be the firstborn of all rivers. Likewise, of all wells and reservoirs of

waters, the ocean is said to be the first-born. Iswara is the supreme Lord of all the deities and Danavas and ghostly beings and

Pisachas, and snakes and Makshasas and human beings and Kinnaras and Yakshas. The great Vishnu, who is full of Brahma,

than whom there is no higher being in the three worlds, is the first of all the universe. Of all the modes of life, that of the

householder is the first. Of this there is no doubt. The Unmanifest is the source of all the worlds as, indeed, that is the end of

every thing. Days end with the sun's setting and Nights with the sun's rising. The end of pleasure is always sorrow, and the end

of sorrow is always pleasure. All accumulations have exhaustion for their end, and all ascent have falls for their end. All

associations have dissociations for their end, and life has death for its end. All action ends in destruction, and all that is born is

certain to meet with death. Every mobile and immobile thing in this world is transient. Sacrifice, gift, penances, study, vows,

observances,--all these have destruction for their end. Of Knowledge, there is no end. Hence, one that is possessed of a tranquil

soul, that has subjugated his senses, that is freed from the sense of meum, that is devoid of egoism, is released from all sins by

pure knowledge.'"

SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for its strength; the mind for the pole (on which it rests);

the group of senses for its bonds, the (five) great elements for its nave, and home for its circumference.[132] It is overwhelmed

by decrepitude and grief, and it has diseases and calamities for its progeny. That wheel relates in time and place. It has toil and

exercise for its noise. Day and Night are the rotations of that wheel. It is encircled by heat and cold. Pleasure and pain fire its

joints, and hunger and thirst are the nails fixed into it. Sun-shine and shade are the ruts (it causes). It is capable of being

agitated during even such a short space of time as is taken up by the opening and the closing of the eyelid. It is enveloped in the

terrible waters of delusion. It is ever revolving and void of consciousness. It is measured by months and half-months. It is not

uniform (being ever-changing), and moves through all the worlds. Penances and vows are its mud. Passion's force is its mover.

It is illuminated by the great egoism, and is sustained by the qualities. Vexations (caused by the non-acquisition of what is

desired) are the fastenings that bind it around. It revolves in the midst of grief and destruction. It is endued with actions and the

instruments of action. It is large and is extended by attachments. It is rendered unsteady by cupidity and desire. It is produced

by variegated Ignorance. It is attended upon by fear and delusion, and is the cause of the delusion of all beings. It moves

towards joy and pleasure, and has desire and wrath for its possession. It is made up of entities beginning with Mahat and

ending with the gross elements. It is characterised by production and destruction going on ceaselessly. Its speed is like that of

the mind, and it has the mind for its boundary.[133] This wheel of life that is associated with pairs of opposites and devoid of

consciousness, the universe with the very immortals should cast away, abridge, and check. That man who always understands

accurately the motion and stoppage of this wheel of life, is never seen to be deluded, among all creatures. Freed from all

impressions, divested of all pairs of opposites, released from all sins, he attains to the highest goal. The householder, the

Brahmacharin, the forest recluse and the mendicant,--these four modes of life have all been said to have the householder's

mode for their foundation. Whatever system of rules is prescribed in this world, their observance is beneficial. Such observance

has always been highly spoken of. He who has been first cleansed by ceremonies, who has duly observed vows, who belongs in

respect of birth to a race possessed of high qualifications, and who understands the Vedas, should return (from his preceptor's

house).[134] Always devoted to his wedded spouse, conducting himself after the manner of the good, with his senses under

subjugation, and full of faith, one should in this world perform the five sacrifices. He who eats what remains after feeding

deities and guests, who is devoted to the observance of Vedic rites, who duly performs according to his means sacrifices and

gifts, who is not unduly active with his hands and feet, who is not unduly active with his eye, who is devoted to penances, who

is not unduly active with his speech and limits, comes under the category of Sishta or the good. One should always bear the

sacred thread, wear white (clean) clothes, observe pure vows, and should always associate with good men, making gifts and

practising self-restraint. One should subjugate one's lust and stomach, practise universal compassion, and be characterised by

behaviour that befits the good. One should bear a bamboo-stick, and a water-pot filled with water. Having studied, one should

teach; likewise should also make sacrifices himself and officiate at the sacrifices of others. One should also make gifts made to

oneself. Verily, one's conduct, should be characterised by these six acts. Know that three of these acts should constitute the

livelihood of the Brahmanas, viz., teaching (pupils), officiating at the sacrifices of others, and the acceptance of gifts from a

person that is pure. As to the other duties that remain, numbering three, viz., making of gifts, study, and sacrifice, these are

accompanied by merit.[135] Observant of penances, self-restrained, practising universal compassion and forgiveness, and

looking upon all creatures with an equal eye, the man that is conversant with duties should never be heedless with regard to

those three acts. The learned Brahmana of pure heart, who observes the domestic mode of life and practises rigid vows, thus

devoted and thus discharging all duties to the best of his power, succeeds in conquering Heaven.'"

SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way described above, and likewise living as a

Brahmacharin, one that is devoted to the duties of one's own order, possessed of learning, observant of penances, and with all

the senses under restraint, devoted to what is agreeable and beneficial to the preceptor, steady in practising the duty of truth,

and always pure, should, with the permission of the preceptor, eat one's food without decrying it. He should eat Havishya made

from what is obtained in alms, and should stand, sit, and take exercise (as directed).[136] He should pour libations on the fire

twice a day, having purified himself and with concentrated mind. He should always bear a staff made of Vilwa or Palasa.[137]

The robes of the regenerate man should be linen, or of cotton, or deer-skin, or a cloth that is entirely brown-red. There should

also be a girdle made of Munja-grass. He should bear matted locks on head, and should perform his ablutions every day. He

should bear the sacred thread, study the scriptures, divest himself of cupidity, and be steady in the observance of vows. He

should also gratify the deities with oblations of pure water, his mind being restrained the while. Such a Brahmacharin is worthy

of applause. With vital seed drawn up and mind concentrated, one that is thus devoted succeeds in conquering Heaven. Having

attained to the highest seat, he has not to return to birth. Cleansed by all purificatory rites and having lived as a Brahmacharin,

one should next go out of one's village and next live as an ascetic in the woods, having renounced (all attachments). Clad in