sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
animal skins or barks of trees he should perform his ablutions morning and evening. Always living within the forest, he should
never return to an inhabited place. Honouring guests when they come, he should give them shelter, and himself subsist upon
fruits and leaves and common roots, and Syamaka. He should, without being slothful subsist on such water as he gets, and air,
and all forest products. He should live upon these, in due order, according to the regulations of his initiation.[138] He should
honour the guest that comes to him with alms of fruits and roots. He should then, without sloth, always give whatever other
food he may have. Restraining speech the while, he should eat after gratifying deities and guests. His mind should be free from
envy. He should eat little, and depend always on the deities. Self-restrained, practising universal compassion, and possessed of
forgiveness, he should wear both beard and hair (without submitting to the operations of the barber). Performing sacrifices and
devoting himself to the study of the scriptures, he should be steady in the observance of the duty of truth. With body always in
a state of purity, endued with cleverness, ever dwelling in the forest, with concentrated mind, and senses in subjection, a forest-
recluse, thus devoting himself, would conquer Heaven. A householder, or Brahmacharin, or forest-recluse, who would wish to
achieve Emancipation, should have recourse to that which has been called the best course of conduct. Having granted unto all
creatures the pledge of utter abstention from harm, he should thoroughly renounce all action. He should contribute to the
happiness of all creatures, practise universal friendliness, subjugate all his senses, and be an ascetic. Subsisting upon food
obtained without asking and without trouble, and that has come to him spontaneously, he should make a fire. He should make
his round of mendicancy in a place whence smoke has ceased to curl up and where all the inhabitants have already eaten.[139]
The person who is conversant with the conduct that leads to Emancipation should seek for alms after the vessels (used in
cooking) have been washed. He should never rejoice when he obtains anything, and never be depressed if he obtains nothing.
Seeking just what is needed for supporting life, he should, with concentrated mind, go about his round of mendicancy, waiting
for the proper time. He should not wish for earnings in common with others, nor eat when honoured. The man who leads the
life of mendicancy should conceal himself for avoiding gifts with honour. While eating, he should not eat such food as forms
the remains of another's dish, nor such as is bitter, or astringent, or pungent. He should not also eat such kinds of food as have a
sweet taste. He should eat only so much as is needed to keep him alive. The person conversant with Emancipation should
obtain his subsistence without obstructing any creature. In his rounds of mendicancy he should never follow another (bent on
the same purpose). He should never parade his piety; he should move about in a secluded place, freed from passion. Either an
empty house, or a forest, or the foot of some tree, or a river, or a mountain-cave, he should have recourse to for shelter. In
summer he should pass only one night in an inhabited place; in the season of rains he may live in one place. He should move
about the world like a worm, his path pointed out by the Sun. From compassion for creatures, he should walk on the Earth with
his eyes directed towards it. He should never make any accumulations and should avoid residence with friends. The man
conversant with Emancipation should every day do all his acts with pure water. Such a man should always perform his
ablutions with water that has been fetched up (from the river or the tank).[140] Abstention from harm, Brahmacharyya, truth,
simplicity, freedom from wrath, freedom from decrying others, self-restraint, and habitual freedom from backbiting: these eight
vows, with senses restrained, he should steadily pursue. He should always practise a sinless mode of conduct, that is not
deceptive and not crooked. Freed from attachment, he should always make one who comes as a guest eat (at least) a morsel of
food. He should eat just enough for livelihood, for the support of life. He should eat only such food as has been obtained by
righteous means, and should not pursue the dictates of desire. He should never accept any other thing than food and clothing
only. He should, again, accept only as much as he can eat and nothing more. He should not be induced to accept gifts from
others, nor should he make gifts to others. Owing to the helplessness of creatures, the man of wisdom should always share with
others. He should not appropriate what belongs to others, nor should he take anything without being asked. He should not,
having enjoyed anything become so attached to it as to desire to have it once more. One should take only earth and water and
pebbles and leaves and flowers and fruits, that are not owned by any body, as they come, when one desires to do any act. One
should not live by the occupation of an artisan, nor should one covet gold. One should not hate, nor teach (one that does not
seek to be taught); nor should one have any belongings. One should eat only what is consecrated by faith. One should abstain
from controversies. One should follow that course of conduct which has been said to be nectarine. One should never be
attached to anything, and should never enter into relations of intimacy with any creature. One should not perform, nor cause to
perform, any such action as involves expectation of fruit or destruction of life or the hoarding of wealth or articles. Rejecting
all objects, content with a very little, one should wander about (homeless) pursuing an equal behaviour towards all creatures
mobile and immobile. One should never annoy another being; not should one be annoyed with another. He who is trusted by all
creatures is regarded as the foremost of those persons that understand Emancipation. One should not think of the past, nor feel
anxious about the future. One should disregard the present, biding time, with concentrated mind.[141] One should never defile
anything by eye, mind, or speech. Nor should one do anything that is wrong, openly or in secret. Withdrawing one's senses like
the tortoise withdrawing its limbs, one should attenuate one's senses and mind, cultivate a thoroughly peaceful understanding,
and seek to master every topic. Freed from all pairs of opposites, never bending one's head in reverence, abstaining from the
rites requiring the utterance of Swaha, one should be free from mineness, and egoism. With cleansed soul, one should never
seek to acquire what one has not and protect what one has. Free from expectations, divested of qualities, wedded to tranquillity,
one should be free from all attachments and should depend on none. Attached to one's own self and comprehending all topics,
one becomes emancipated without doubt. Those who perceive the self, which is without hands and feet and back, which is
without head and without stomach, which is free from the operation of all qualities, which is absolute, untainted, and stable,
which is without smell, without taste, and touch, without colour, and without sound, which is to be comprehended (by close
study), which is unattached, which is without flesh, which is free from anxiety, unfading, and divine, and, lastly, which though
dwelling in a house resides in all creatures, succeed in escaping death. There the understanding reaches not, nor the senses, nor
the deities, nor the Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance, nor vows. The attainment to it by
those who are possessed of knowledge is said to be without comprehension of symbols. Hence, the man who knows the
properties of that which is destitute of symbols, should practise the truths of piety.[142] The learned man, betaking himself to a
life of domesticity, should adopt that conduct which is conformable to true knowledge. Though undeluded, he should practise
piety after the manner of one that is deluded, without finding fault with it. Without finding fault with the practices of the good,
he should himself adopt such a conduct for practising piety as may induce others to always disrespect him. That man who is
endued with such a conduct is said to be the foremost of ascetics. The senses, the objects of the senses, the (five) great
elements, mind, understanding, egoism, the unmanifest, Purusha also, after comprehending these duly with the aid of correct
inferences, one attains to Heaven, released from all bonds. One conversant with the truth, understanding these at the time of the
termination of his life, should meditate, exclusively resting on one point. Then, depending on none, one attains to
Emancipation. Freed from all attachments, like the wind in space, with his accumulations exhausted, without distress of any
kind, he attains to his highest goal.'"

SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say that Renunciation is penance. Brahmanas, dwelling in
that which has Brahman for its origin, understand Knowledge to be high Brahman.[143] Brahman is very far off, and its
attainments depends upon a knowledge of the Vedas. It is free from all pairs of opposites, it is divested of all qualities; it is
eternal; it is endued with unthinkable qualities: it is supreme. It is by knowledge and penance that those endued with wisdom
behold that which is the highest. Verily, they that are of untainted minds, that are cleansed of every sin, and that have
transcended all passion and darkness (succeed in beholding it). They who are always devoted to renunciation, and who are
conversant with the Vedas, succeed in attaining to the supreme Lord who is identical with the path of happiness and peace, by
the aid of penance. Penance, it has been said, is light. Conduct leads to piety. Knowledge is said to be the highest. Renunciation
is the best penance. He who understands self through accurate determination of all topics, which is unperturbed, which is
identical with Knowledge, and which resides in all entities, succeeds in going everywhere. The learned man who beholds
association, and dissociation, and unity in diversity, is released from misery. He who never desires for anything, who despises
nothing, becomes eligible, even when dwelling in this world, for assimilation with Brahman. He who is conversant with the
truths about qualities of Pradhana, and understands the Pradhana as existing in all entities who is free from mineness and
egoism, without doubt becomes emancipated. He who is freed from all pairs of opposites, who does not bend his head to any
body, who has transcended the rites of Swadha, succeeds by the aid of tranquillity alone in attaining to that which is free from
pairs of opposites, which is eternal, and which is divested of qualities. Abandoning all action, good or bad, developed from
qualities, and casting off both truth and falsehood, a creature, without doubt, becomes emancipated. Having the unmanifest for
the seed of its origin, with the understanding for its trunk, with the great principle of egoism for its assemblage of boughs, with
the senses for the cavities of its little sprouts, with the (five) great elements for its large branches, the objects of the senses for
its smaller branches, with leaves that are ever present, with flowers that always adorn it and with fruits both agreeable and
disagreeable always produced, is the eternal tree of Brahman which forms the support of all creatures. Cutting and piercing that
tree with knowledge of truth as the sword, the man of wisdom, abandoning the bonds which are made of attachment and which
cause birth, decrepitude and death, and freeing himself from mineness and egoism, without doubt, becomes emancipated.
These are the two birds, which are immutable, which are friends, and which should be known as unintelligent. That other who

animal skins or barks of trees he should perform his ablutions morning and evening. Always living within the forest, he should

never return to an inhabited place. Honouring guests when they come, he should give them shelter, and himself subsist upon

fruits and leaves and common roots, and Syamaka. He should, without being slothful subsist on such water as he gets, and air,

and all forest products. He should live upon these, in due order, according to the regulations of his initiation.[138] He should

honour the guest that comes to him with alms of fruits and roots. He should then, without sloth, always give whatever other

food he may have. Restraining speech the while, he should eat after gratifying deities and guests. His mind should be free from

envy. He should eat little, and depend always on the deities. Self-restrained, practising universal compassion, and possessed of

forgiveness, he should wear both beard and hair (without submitting to the operations of the barber). Performing sacrifices and

devoting himself to the study of the scriptures, he should be steady in the observance of the duty of truth. With body always in

a state of purity, endued with cleverness, ever dwelling in the forest, with concentrated mind, and senses in subjection, a forest-

recluse, thus devoting himself, would conquer Heaven. A householder, or Brahmacharin, or forest-recluse, who would wish to

achieve Emancipation, should have recourse to that which has been called the best course of conduct. Having granted unto all

creatures the pledge of utter abstention from harm, he should thoroughly renounce all action. He should contribute to the

happiness of all creatures, practise universal friendliness, subjugate all his senses, and be an ascetic. Subsisting upon food

obtained without asking and without trouble, and that has come to him spontaneously, he should make a fire. He should make

his round of mendicancy in a place whence smoke has ceased to curl up and where all the inhabitants have already eaten.[139]

The person who is conversant with the conduct that leads to Emancipation should seek for alms after the vessels (used in

cooking) have been washed. He should never rejoice when he obtains anything, and never be depressed if he obtains nothing.

Seeking just what is needed for supporting life, he should, with concentrated mind, go about his round of mendicancy, waiting

for the proper time. He should not wish for earnings in common with others, nor eat when honoured. The man who leads the

life of mendicancy should conceal himself for avoiding gifts with honour. While eating, he should not eat such food as forms

the remains of another's dish, nor such as is bitter, or astringent, or pungent. He should not also eat such kinds of food as have a

sweet taste. He should eat only so much as is needed to keep him alive. The person conversant with Emancipation should

obtain his subsistence without obstructing any creature. In his rounds of mendicancy he should never follow another (bent on

the same purpose). He should never parade his piety; he should move about in a secluded place, freed from passion. Either an

empty house, or a forest, or the foot of some tree, or a river, or a mountain-cave, he should have recourse to for shelter. In

summer he should pass only one night in an inhabited place; in the season of rains he may live in one place. He should move

about the world like a worm, his path pointed out by the Sun. From compassion for creatures, he should walk on the Earth with

his eyes directed towards it. He should never make any accumulations and should avoid residence with friends. The man

conversant with Emancipation should every day do all his acts with pure water. Such a man should always perform his

ablutions with water that has been fetched up (from the river or the tank).[140] Abstention from harm, Brahmacharyya, truth,

simplicity, freedom from wrath, freedom from decrying others, self-restraint, and habitual freedom from backbiting: these eight

vows, with senses restrained, he should steadily pursue. He should always practise a sinless mode of conduct, that is not

deceptive and not crooked. Freed from attachment, he should always make one who comes as a guest eat (at least) a morsel of

food. He should eat just enough for livelihood, for the support of life. He should eat only such food as has been obtained by

righteous means, and should not pursue the dictates of desire. He should never accept any other thing than food and clothing

only. He should, again, accept only as much as he can eat and nothing more. He should not be induced to accept gifts from

others, nor should he make gifts to others. Owing to the helplessness of creatures, the man of wisdom should always share with

others. He should not appropriate what belongs to others, nor should he take anything without being asked. He should not,

having enjoyed anything become so attached to it as to desire to have it once more. One should take only earth and water and

pebbles and leaves and flowers and fruits, that are not owned by any body, as they come, when one desires to do any act. One

should not live by the occupation of an artisan, nor should one covet gold. One should not hate, nor teach (one that does not

seek to be taught); nor should one have any belongings. One should eat only what is consecrated by faith. One should abstain

from controversies. One should follow that course of conduct which has been said to be nectarine. One should never be

attached to anything, and should never enter into relations of intimacy with any creature. One should not perform, nor cause to

perform, any such action as involves expectation of fruit or destruction of life or the hoarding of wealth or articles. Rejecting

all objects, content with a very little, one should wander about (homeless) pursuing an equal behaviour towards all creatures

mobile and immobile. One should never annoy another being; not should one be annoyed with another. He who is trusted by all

creatures is regarded as the foremost of those persons that understand Emancipation. One should not think of the past, nor feel

anxious about the future. One should disregard the present, biding time, with concentrated mind.[141] One should never defile

anything by eye, mind, or speech. Nor should one do anything that is wrong, openly or in secret. Withdrawing one's senses like

the tortoise withdrawing its limbs, one should attenuate one's senses and mind, cultivate a thoroughly peaceful understanding,

and seek to master every topic. Freed from all pairs of opposites, never bending one's head in reverence, abstaining from the

rites requiring the utterance of Swaha, one should be free from mineness, and egoism. With cleansed soul, one should never

seek to acquire what one has not and protect what one has. Free from expectations, divested of qualities, wedded to tranquillity,

one should be free from all attachments and should depend on none. Attached to one's own self and comprehending all topics,

one becomes emancipated without doubt. Those who perceive the self, which is without hands and feet and back, which is

without head and without stomach, which is free from the operation of all qualities, which is absolute, untainted, and stable,

which is without smell, without taste, and touch, without colour, and without sound, which is to be comprehended (by close

study), which is unattached, which is without flesh, which is free from anxiety, unfading, and divine, and, lastly, which though

dwelling in a house resides in all creatures, succeed in escaping death. There the understanding reaches not, nor the senses, nor

the deities, nor the Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance, nor vows. The attainment to it by

those who are possessed of knowledge is said to be without comprehension of symbols. Hence, the man who knows the

properties of that which is destitute of symbols, should practise the truths of piety.[142] The learned man, betaking himself to a

life of domesticity, should adopt that conduct which is conformable to true knowledge. Though undeluded, he should practise

piety after the manner of one that is deluded, without finding fault with it. Without finding fault with the practices of the good,

he should himself adopt such a conduct for practising piety as may induce others to always disrespect him. That man who is

endued with such a conduct is said to be the foremost of ascetics. The senses, the objects of the senses, the (five) great

elements, mind, understanding, egoism, the unmanifest, Purusha also, after comprehending these duly with the aid of correct

inferences, one attains to Heaven, released from all bonds. One conversant with the truth, understanding these at the time of the

termination of his life, should meditate, exclusively resting on one point. Then, depending on none, one attains to

Emancipation. Freed from all attachments, like the wind in space, with his accumulations exhausted, without distress of any

kind, he attains to his highest goal.'"

SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say that Renunciation is penance. Brahmanas, dwelling in

that which has Brahman for its origin, understand Knowledge to be high Brahman.[143] Brahman is very far off, and its

attainments depends upon a knowledge of the Vedas. It is free from all pairs of opposites, it is divested of all qualities; it is

eternal; it is endued with unthinkable qualities: it is supreme. It is by knowledge and penance that those endued with wisdom

behold that which is the highest. Verily, they that are of untainted minds, that are cleansed of every sin, and that have

transcended all passion and darkness (succeed in beholding it). They who are always devoted to renunciation, and who are

conversant with the Vedas, succeed in attaining to the supreme Lord who is identical with the path of happiness and peace, by

the aid of penance. Penance, it has been said, is light. Conduct leads to piety. Knowledge is said to be the highest. Renunciation

is the best penance. He who understands self through accurate determination of all topics, which is unperturbed, which is

identical with Knowledge, and which resides in all entities, succeeds in going everywhere. The learned man who beholds

association, and dissociation, and unity in diversity, is released from misery. He who never desires for anything, who despises

nothing, becomes eligible, even when dwelling in this world, for assimilation with Brahman. He who is conversant with the

truths about qualities of Pradhana, and understands the Pradhana as existing in all entities who is free from mineness and

egoism, without doubt becomes emancipated. He who is freed from all pairs of opposites, who does not bend his head to any

body, who has transcended the rites of Swadha, succeeds by the aid of tranquillity alone in attaining to that which is free from

pairs of opposites, which is eternal, and which is divested of qualities. Abandoning all action, good or bad, developed from

qualities, and casting off both truth and falsehood, a creature, without doubt, becomes emancipated. Having the unmanifest for

the seed of its origin, with the understanding for its trunk, with the great principle of egoism for its assemblage of boughs, with

the senses for the cavities of its little sprouts, with the (five) great elements for its large branches, the objects of the senses for

its smaller branches, with leaves that are ever present, with flowers that always adorn it and with fruits both agreeable and

disagreeable always produced, is the eternal tree of Brahman which forms the support of all creatures. Cutting and piercing that

tree with knowledge of truth as the sword, the man of wisdom, abandoning the bonds which are made of attachment and which

cause birth, decrepitude and death, and freeing himself from mineness and egoism, without doubt, becomes emancipated.

These are the two birds, which are immutable, which are friends, and which should be known as unintelligent. That other who