sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
is different from these two is called the Intelligent. When the inner self, which is destitute of knowledge of nature, which is (as
it were) unintelligent, becomes conversant with that which is above nature, then, understanding the Kshetra, and endued with
an intelligence that transcends all qualities and apprehends everything, one becomes released from all sins.'"

SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a great forest. Some regard Brahman as
unmanifest. Some regard it as transcendant and freed from every distress. They think that all this is produced from and
absorbed into the unmanifest. He who, even for the short space of time that is taken by a single breath, when his end comes,
becomes equable, attaining to the self, fits himself for immortality. Restraining the self in the self, even for the space of a wink,
one goes, through the tranquillity of the self, to that which constitutes the inexhaustible acquisition of those that are endued
with knowledge. Restraining the life-breaths again and again by controlling them according to the method called Pranayama,
by the ten or the twelve, he attains to that which is beyond the four and twenty. Thus having first acquired a tranquil soul, one
attains to the fruition of all one's wishes.[144] When the quality of Goodness predominates in that which arises from the
Unmanifest, it becomes fit for immortality. They who are conversant with Goodness applaud it highly, saying that there is
nothing higher than Goodness. By inference we know that Purusha is dependent on Goodness. Ye best of regenerate ones, it is
impossible to attain to Purusha by any other means. Forgiveness, courage, abstention from harm, equability, truth, sincerity,
knowledge, gift, and renunciation, are said to be the characteristics of that course of conduct which arises out of Goodness. It is
by this inference that the wise believe in the identity of Purusha and Goodness, There is no doubt in this. Some learned men
that are devoted to knowledge assert the unity of Kshetrajna and Nature. This, however, is not correct. It is said that Nature is
different from Purusha: that also will imply a want to consideration. Truly, distinction and association should be known (as
applying to Purusha and Nature). Unity and diversity are likewise laid down. That is the doctrine of the learned. In the Gnat
and Udumbara both unity and diversity are seen. As a fish in water is different from it, such is the relation of the two (viz.,
Purusha and Nature). Verily, their relation is like that of water drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and
(therefore) they once more questioned the Grandsire (of all creatures).'"[145]

SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most worthy of being performed? The diverse modes of duty,
we see, are contradictory. Some say that (it remains) after the body (is destroyed). Others say that it does not exist. Some say
that everything is doubtful. Others have no doubts.[146] Some say that the eternal (principle) is not eternal. Some say that it
exists, and some that it exists not. Some say it is of one form, or two-fold, and others that it is mixed. Some Brahmanas who are
conversant with Brahman and utterers of truth regard it to be one. Others, that it is distinct; and others again that it is manifold.
Some say that both time and space exist; others, that it is not so. Some bear matted locks on their heads and are clad in deer-
skins. Others have shaven crowns and go entirely naked. Some are for entire abstention from bathing, and some for bathing.
Such differences of views may be seen among deities and Brahmanas conversant with Brahman and endued with perceptions
of truth. Some are for taking food; while some are devoted to fasts. Some applaud action; others applaud perfect tranquillity.
Some applaud Emancipation; some, various kinds of enjoyments. Some desire diverse kinds of wealth; some, poverty. Some
say that means should be resorted to; others, that this is not so. Some are devoted to a life of abstention from harm; others are
addicted to destruction. Some are for merit and glory, others say that this is not so. Some are devoted to goodness; others are
established on doubt. Some are for pleasure; some are for pain. Other people say that it is meditation. Other learned Brahmanas
say that it is Sacrifice. Others, again, say that it is gift. Others applaud penances; others, the study of the scriptures. Some say
that knowledge and renunciation (should be followed). Others who ponder on the elements say that it is Nature. Some extol
everything; others, nothing. O foremost one of the deities, duty being thus confused and full of contradictions of various kinds,
we are deluded and unable to come to any conclusion. People stand up for acting, saying,--This is good,--This is good--He that
is attached to a certain duty applauds that duty as the best. For this reason our understanding breaks down and our mind is
distracted. We therefore, wish, O best of all beings, to know what is good. It behoves thee to declare to us, after this, what is
(so) mysterious, and what is the cause of the connection between the Kshetrajna and Nature. Thus addressed by those learned
Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, declared to
them accurately what they asked.'"

SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn what was told by a preceptor to a disciple that came
unto him. Hearing it all, do you settle properly (what it should be). Abstention from harming any creature is regarded as the
foremost of all duties. That is the highest seat, free from anxiety and constituting an indication of holiness. The ancients who
were beholders of the certain truth, have said that knowledge is the highest happiness. Hence, one becomes released of all sins
by pure knowledge. They that are engaged in destruction and harm, they that are infidels in conduct, have to go to Hell in
consequence of their being endued with cupidity and delusion. Those who, without procrastination, perform acts, impelled
thereto by expectation become repeatedly born in this world and sport in joy. Those men who, endued with learning and
wisdom, perform acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly. I
shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature. Ye best of men, listen.
The relation here is said to be that between the object and the subject.[147] Purusha is always the subject; and Nature has been
said to be the object. It has been explained, by what has been said in a previous portion of the discourse where it has been
pointed out, that they exist after the manner of the Gnat and the Udumbara. An object of enjoyment as it is, Nature is
unintelligent and knows nothing. He, however, who enjoys it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed.
The wise have said that Nature is always made up of pairs of opposites (and consists of qualities). Kshetrajna is, on the other
hand, destitute of pairs of opposites, devoid of parts, eternal, and free, as regards its essence, from qualities. He resides in
everything alike, and walks, with knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water. Possessed of knowledge,
he is never tainted even if brought into contact with all the qualities. Without doubt, Purusha is unattached like the unsteady
drop of water on the lotus-leaf. This is the certain conclusion (of the scriptures) that Nature is the property of Purusha. The
relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a
dark place taking a light with him, even so those who wish for the Supreme proceed with the light of Nature.[148] As long as
matter and quality (which are like oil and wick) exist, so long the light shines. The flame, however, becomes extinguished
when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest.
Understand this, ye learned Brahmanas. Well, I shall now tell you something more. With even a thousand (explanations), one
that has a bad understanding succeeds not in acquiring knowledge. One, however, that is endued with intelligence succeeds in
attaining happiness, through only a fourth share (of explanations). Thus should the accomplishment of duty be understood as
dependent on means. For the man of intelligence, having knowledge of means, succeeds in attaining to supreme felicity. As
some man travelling along a road without provisions for his journey, proceeds with great discomfort and may even meet with
destruction before he reaches the end of his journey, even so should it be known that ill acts there may not be fruits.[149] The
examination of what is agreeable and what is disagreeable in one's own self is productive of benefit.[150] The progress in life
of a man that is devoid of the perception of truth is like that of a man who rashly journeys on a long road unseen before. The
progress, however, of those that are endued with intelligence is like that of men who journey along the same road, riding on a
car unto which are yoked (fleet) steeds and which moves with swiftness. Having ascended to the top of a mountain, one should
not cast one's eyes on the surface of the earth.[151] Seeing a man, even though travelling on a car, afflicted and rendered
insensible by pain, the man of intelligence journeys on a car as long as there is a car path.[152] The man of learning, when he
sees the car path end, abandons his car for going on. Even thus proceeds the man of intelligence who is conversant with the
ordinances respecting truth and Yoga (or Knowledge and Devotion). Conversant with the qualities, such a man proceeds,
comprehending what is next and next.[153] As one that plunges, without a boat, into the terrible ocean, with only one's two
arms, through delusion, undoubtedly wishes for destruction; while the man of wisdom, conversant with distinctions, goes into
the water, with a boat equipt with oars, and soon crosses the lake without fatigue, and having crossed it attains to the other
shore and casts off the boat, freed from the thought of meum. This has been already explained by the illustration of the car and
the pedestrian. One who has been overwhelmed by delusion in consequence of attachment, adheres to it like a fisherman to his
boat. Overcome by the idea of meum, one wanders within its narrow range. After embarking on a boat it is not possible in
moving about on land. Similarly, it is not possible in moving about on water after one has mounted on a car. There are thus
various actions with regard to various objects. And as action is performed in this world, so does it result to those that perform
them. That which is void of smell, void of taste, and void of touch and sound, that which is meditated upon by the sages with

is different from these two is called the Intelligent. When the inner self, which is destitute of knowledge of nature, which is (as

it were) unintelligent, becomes conversant with that which is above nature, then, understanding the Kshetra, and endued with

an intelligence that transcends all qualities and apprehends everything, one becomes released from all sins.'"

SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a great forest. Some regard Brahman as

unmanifest. Some regard it as transcendant and freed from every distress. They think that all this is produced from and

absorbed into the unmanifest. He who, even for the short space of time that is taken by a single breath, when his end comes,

becomes equable, attaining to the self, fits himself for immortality. Restraining the self in the self, even for the space of a wink,

one goes, through the tranquillity of the self, to that which constitutes the inexhaustible acquisition of those that are endued

with knowledge. Restraining the life-breaths again and again by controlling them according to the method called Pranayama,

by the ten or the twelve, he attains to that which is beyond the four and twenty. Thus having first acquired a tranquil soul, one

attains to the fruition of all one's wishes.[144] When the quality of Goodness predominates in that which arises from the

Unmanifest, it becomes fit for immortality. They who are conversant with Goodness applaud it highly, saying that there is

nothing higher than Goodness. By inference we know that Purusha is dependent on Goodness. Ye best of regenerate ones, it is

impossible to attain to Purusha by any other means. Forgiveness, courage, abstention from harm, equability, truth, sincerity,

knowledge, gift, and renunciation, are said to be the characteristics of that course of conduct which arises out of Goodness. It is

by this inference that the wise believe in the identity of Purusha and Goodness, There is no doubt in this. Some learned men

that are devoted to knowledge assert the unity of Kshetrajna and Nature. This, however, is not correct. It is said that Nature is

different from Purusha: that also will imply a want to consideration. Truly, distinction and association should be known (as

applying to Purusha and Nature). Unity and diversity are likewise laid down. That is the doctrine of the learned. In the Gnat

and Udumbara both unity and diversity are seen. As a fish in water is different from it, such is the relation of the two (viz.,

Purusha and Nature). Verily, their relation is like that of water drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and

(therefore) they once more questioned the Grandsire (of all creatures).'"[145]

SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most worthy of being performed? The diverse modes of duty,

we see, are contradictory. Some say that (it remains) after the body (is destroyed). Others say that it does not exist. Some say

that everything is doubtful. Others have no doubts.[146] Some say that the eternal (principle) is not eternal. Some say that it

exists, and some that it exists not. Some say it is of one form, or two-fold, and others that it is mixed. Some Brahmanas who are

conversant with Brahman and utterers of truth regard it to be one. Others, that it is distinct; and others again that it is manifold.

Some say that both time and space exist; others, that it is not so. Some bear matted locks on their heads and are clad in deer-

skins. Others have shaven crowns and go entirely naked. Some are for entire abstention from bathing, and some for bathing.

Such differences of views may be seen among deities and Brahmanas conversant with Brahman and endued with perceptions

of truth. Some are for taking food; while some are devoted to fasts. Some applaud action; others applaud perfect tranquillity.

Some applaud Emancipation; some, various kinds of enjoyments. Some desire diverse kinds of wealth; some, poverty. Some

say that means should be resorted to; others, that this is not so. Some are devoted to a life of abstention from harm; others are

addicted to destruction. Some are for merit and glory, others say that this is not so. Some are devoted to goodness; others are

established on doubt. Some are for pleasure; some are for pain. Other people say that it is meditation. Other learned Brahmanas

say that it is Sacrifice. Others, again, say that it is gift. Others applaud penances; others, the study of the scriptures. Some say

that knowledge and renunciation (should be followed). Others who ponder on the elements say that it is Nature. Some extol

everything; others, nothing. O foremost one of the deities, duty being thus confused and full of contradictions of various kinds,

we are deluded and unable to come to any conclusion. People stand up for acting, saying,--This is good,--This is good--He that

is attached to a certain duty applauds that duty as the best. For this reason our understanding breaks down and our mind is

distracted. We therefore, wish, O best of all beings, to know what is good. It behoves thee to declare to us, after this, what is

(so) mysterious, and what is the cause of the connection between the Kshetrajna and Nature. Thus addressed by those learned

Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, declared to

them accurately what they asked.'"

SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn what was told by a preceptor to a disciple that came

unto him. Hearing it all, do you settle properly (what it should be). Abstention from harming any creature is regarded as the

foremost of all duties. That is the highest seat, free from anxiety and constituting an indication of holiness. The ancients who

were beholders of the certain truth, have said that knowledge is the highest happiness. Hence, one becomes released of all sins

by pure knowledge. They that are engaged in destruction and harm, they that are infidels in conduct, have to go to Hell in

consequence of their being endued with cupidity and delusion. Those who, without procrastination, perform acts, impelled

thereto by expectation become repeatedly born in this world and sport in joy. Those men who, endued with learning and

wisdom, perform acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly. I

shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature. Ye best of men, listen.

The relation here is said to be that between the object and the subject.[147] Purusha is always the subject; and Nature has been

said to be the object. It has been explained, by what has been said in a previous portion of the discourse where it has been

pointed out, that they exist after the manner of the Gnat and the Udumbara. An object of enjoyment as it is, Nature is

unintelligent and knows nothing. He, however, who enjoys it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed.

The wise have said that Nature is always made up of pairs of opposites (and consists of qualities). Kshetrajna is, on the other

hand, destitute of pairs of opposites, devoid of parts, eternal, and free, as regards its essence, from qualities. He resides in

everything alike, and walks, with knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water. Possessed of knowledge,

he is never tainted even if brought into contact with all the qualities. Without doubt, Purusha is unattached like the unsteady

drop of water on the lotus-leaf. This is the certain conclusion (of the scriptures) that Nature is the property of Purusha. The

relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a

dark place taking a light with him, even so those who wish for the Supreme proceed with the light of Nature.[148] As long as

matter and quality (which are like oil and wick) exist, so long the light shines. The flame, however, becomes extinguished

when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest.

Understand this, ye learned Brahmanas. Well, I shall now tell you something more. With even a thousand (explanations), one

that has a bad understanding succeeds not in acquiring knowledge. One, however, that is endued with intelligence succeeds in

attaining happiness, through only a fourth share (of explanations). Thus should the accomplishment of duty be understood as

dependent on means. For the man of intelligence, having knowledge of means, succeeds in attaining to supreme felicity. As

some man travelling along a road without provisions for his journey, proceeds with great discomfort and may even meet with

destruction before he reaches the end of his journey, even so should it be known that ill acts there may not be fruits.[149] The

examination of what is agreeable and what is disagreeable in one's own self is productive of benefit.[150] The progress in life

of a man that is devoid of the perception of truth is like that of a man who rashly journeys on a long road unseen before. The

progress, however, of those that are endued with intelligence is like that of men who journey along the same road, riding on a

car unto which are yoked (fleet) steeds and which moves with swiftness. Having ascended to the top of a mountain, one should

not cast one's eyes on the surface of the earth.[151] Seeing a man, even though travelling on a car, afflicted and rendered

insensible by pain, the man of intelligence journeys on a car as long as there is a car path.[152] The man of learning, when he

sees the car path end, abandons his car for going on. Even thus proceeds the man of intelligence who is conversant with the

ordinances respecting truth and Yoga (or Knowledge and Devotion). Conversant with the qualities, such a man proceeds,

comprehending what is next and next.[153] As one that plunges, without a boat, into the terrible ocean, with only one's two

arms, through delusion, undoubtedly wishes for destruction; while the man of wisdom, conversant with distinctions, goes into

the water, with a boat equipt with oars, and soon crosses the lake without fatigue, and having crossed it attains to the other

shore and casts off the boat, freed from the thought of meum. This has been already explained by the illustration of the car and

the pedestrian. One who has been overwhelmed by delusion in consequence of attachment, adheres to it like a fisherman to his

boat. Overcome by the idea of meum, one wanders within its narrow range. After embarking on a boat it is not possible in

moving about on land. Similarly, it is not possible in moving about on water after one has mounted on a car. There are thus

various actions with regard to various objects. And as action is performed in this world, so does it result to those that perform

them. That which is void of smell, void of taste, and void of touch and sound, that which is meditated upon by the sages with