sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
the aid of their understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A development of the unmanifest is
Mahat. A development of Pradhana when it has become Mahat is Egoism. From egoism is produced the development called
the great elements. And of the great elements respectively, the objects of sense are said to be the developments. The unmanifest
is of the nature of seed. It is productive in its essence. It has been heard by us that the great soul has the virtues of a seed, and
that is a product. Egoism is of the nature of seed and is a product again and again. And the five great elements are of the nature
of seed and products. The objects of the five great elements are endued with the nature of seed, and yield products. These have
Chitta for their property. Among them, space has one quality; wind is said to have two. Light, it is said, is endued with three
qualities; and water as possessed of four qualities. Earth, teeming with mobiles and immobiles, should be known as possessed
of five qualities. She is a goddess that is the source of all entities and abounds with examples of the agreeable and the
disagreeable. Sound, likewise touch, colour, taste, and smell numbering the fifth,--these are the five qualities of earth, ye
foremost of regenerate persons. Smell always belongs to earth, and smell is said to be of various kinds. I shall state at length
the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry,
and clear. Thus smell, which belongs to the earth, should be known as of ten kinds.[154] Sound, touch, likewise colour, and
taste have been said to be the qualities of water. I shall now speak of the qualities of Taste. Taste has been said to be of various
kinds. Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to appertain to water, is thus of
six varieties. Sound, touch, and likewise colour,--these are the three qualities which light is said to be possessed of. Colour is
the quality of light, and colour is said to be of various kinds. White, dark, likewise red, blue, yellow, and grey also, and short,
long, minute, gross, square and circular, of these twelve varieties in colour which belongs to light. These should be understood
by Brahmanas venerable for years, conversant with duties, and truthful in speech. Sound and touch should be known as the two
qualities of wind. Touch has been said to be of various kinds. Rough, cold and like wise hot, tender and clear, hard, oily,
smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with
success, conversant with duties, and possessed of a sight of truth. Now space has only one quality, and that is said to be sound.
I shall speak at length of the numerous qualities of sound. Shadaja, Rishabha, together with Gandhara, Madhyama, and
likewise Panchama; after this should be known Nishada, and then Dhaivata.[155] Besides these, there are agreeable sounds and
disagreeable sounds, compact, and of many ingredients. Sound which is born of space should thus be known to be of ten kinds.
Space is the highest of the (five) elements. Egoism is above it. Above egoism is understanding. Above understanding is the
soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha. One who knows which is superior and inferior
among existent creatures, who is conversant with the ordinances in respect of all acts, and who constitutes himself the soul of
all creatures, attains to the Unfading Soul.'"

SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in the matter of controlling and bringing them forth, the
mind, therefore, is the soul of the elements. The mind always presides over the great elements. The understanding proclaims
power, and is called the Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good steeds. The senses, the mind,
and the understanding are always joined to the Kshetrajna. The individual soul, mounting the chariot to which big steeds are
yoked and which has the understanding for the reins, drives about on all sides. With all the senses attached to it (for steeds),
with the mind for the charioteer, and the understanding for the eternal reins, exists the great Brahman-car. Verily, that man
endued with learning and wisdom who always understands the Brahman-car in this way, is never overwhelmed by delusion in
the midst of all entities. This forest of Brahman begins with the Unmanifest and ends with gross objects. It includes mobile and
immobile entities, and receives light from the radiance of the sun and the moon, and is adorned with planets and constellations.
It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by diverse kinds of waters.
It is the means of subsistence for all creatures. It is, again, the goal of all living creatures. In that forest the Kshetrajna always
moves about. Whatever entities exist in this world, mobile and immobile, are the very first to be dissolved away. After this (are
dissolved) those qualities which compose all entities. After the qualities (are dissolved) the five elements. Such is the gradation
of entities. Gods, men, Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature, and not from actions, not
from a cause. The Brahmanas, who are creators of the universe, are born here again and again. All that springs from them
dissolves, when the time comes, in those very five great elements like billows in the ocean. All the great elements are beyond
those elements that compose the universe. He that is released from those five elements goes to the highest goal. The puissant
Prajapati created all this by the mind only. After the same manner Rishis attained to the status of deities by the aid of penance.
After the same manner, those who have achieved perfection, who were capable of the concentration of Yoga, and who subsist
on fruits and roots, likewise perceive the triple world by penance. Medicines and herbs and all the diverse sciences are acquired
by means of penance alone, for all acquisition has penance for its root. Whatever is difficult of acquisition, difficult to learn,
difficult to vanquish, difficult to pass through, are all achievable by penance, for penance is irresistible. One that drinks
alcoholic liquors, one that slays a Brahmana, one that steals, one that destroys a foetus, one that violates one's preceptor's bed,
becomes cleansed of such sin by penance well performed. Human beings, Pitris, deities, (sacrificial) animals, beasts and birds,
and all other creatures mobile and immobile, by always devoting themselves to penances, become crowned with success by
penance alone. In like manner, the deities, endued with great powers of illusion, have attained to Heaven. Those who without
idleness perform acts with expectations, being full of egoism, approach the presence of Prajapati. Those high-souled ones,
however, who are devoid of mineness and freed from egoism through the pure contemplation of Yoga, attain to the great and
highest regions. Those who best understand the self, having attained to Yoga contemplation and having their minds always
cheerful, enter into the unmanifest accumulation of happiness. Those persons who are freed from the idea of mineness as also
from egoism and who are reborn after having attained to the fullness of Yoga contemplation, enter (when they depart from
such life) into the highest region reserved for the great, viz., the Unmanifest. Born from that same unmanifest (principle) and
attaining to the same once more, freed from the qualities of Darkness and Passion, and adhering to only the quality of
Goodness, one becomes released from every sin and creates all things.[157] Such a one should be known to be Kshetrajna in
perfection. He that knows him, knows the Veda.[158] Attaining to pure knowledge from (restraining) the mind, the ascetic
should sit self-restrained. One necessarily becomes that on which one's mind is set. This is an eternal mystery. That which has
the unmanifest for its beginning and gross qualities for its end, has been said to have Ne-science for its indication. But do you
understand that whose nature is destitute of qualities? Of two syllables is Mrityu (death); of three syllable is the eternal
Brahman. Mineness is death, and the reverse of mineness is the eternal.[159] Some men who are led by bad understanding
applaud action. Those, however, that are numbered among the high-souled ancients never applaud action. By action is a
creature born with body which is made up of the sixteen.[160] (True) Knowledge swallows up Purusha (Self with
consciousness of body). Even this is what is highly acceptable to eaters of Amrita.[161] Therefore, those whose vision extends
to the other end (of the ocean of life) have no attachment for actions. This Purusha, however, is full of knowledge and not full
of action.[162] He dies not who understands Him that is immortal, immutable, incomprehensible, eternal and indestructible--
Him that is the restrained Soul and that transcends all attachments. He who thus understands the Soul to which there is nothing
prior which is uncreated, immutable, unconquered, and incomprehensible even to those that are eaters of nectar, certainly
becomes himself incomprehensible and immortal through these means. Expelling all impressions and restraining the Soul in
the Soul, he understands that auspicious Brahman than which nothing greater exists. Upon the understanding becoming clear,
he succeeds in attaining to tranquillity. The indication of tranquillity is like what takes place in a dream.[163] This is the goal
of these emancipated ones who are intent on knowledge. They behold all those movements which are born of successive
developments.[164] This is the goal of those who are unattached to the world, This is the eternal usage. This is the acquisition
of men of knowledge. This is the uncensured mode of conduct. This goal is capable of being attained by one that is alike to all
creatures, that is without attachment, that is without expectations, and that looks equally on all things. I have now declared
everything to you, ye foremost of regenerate Rishis. Do you act in this way forthwith; you will then acquire success.'

"The preceptor continued, 'Thus addressed by the preceptor Brahma, those high-souled sages acted accordingly and then
attained to many regions (of great felicity). Do thou also, O blessed one, duly act according to the words of Brahma as declared
by me, O thou of pure soul. Thou wilt then attain to success.'

"Vasudeva said,--'Thus instructed in the principles of high religion by the preceptor, the pupil, O son of Kunti, did everything
accordingly, and then attained to Emancipation. Having done all that he should have done, the pupil, O perpetuator of Kuru's
race, attained to that seat repairing whither one has not to grieve.'

"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the pupil, O Janarddana. Truly, if it is fit to be heard by
me, do thou then tell me, O lord!'

"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that the mind is my pupil. Through my affection for thee,
O Dhananjaya, I have related this mystery to thee. If thou hast any love for me, O perpetuator of Kuru's race, do thou then,

the aid of their understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A development of the unmanifest is

Mahat. A development of Pradhana when it has become Mahat is Egoism. From egoism is produced the development called

the great elements. And of the great elements respectively, the objects of sense are said to be the developments. The unmanifest

is of the nature of seed. It is productive in its essence. It has been heard by us that the great soul has the virtues of a seed, and

that is a product. Egoism is of the nature of seed and is a product again and again. And the five great elements are of the nature

of seed and products. The objects of the five great elements are endued with the nature of seed, and yield products. These have

Chitta for their property. Among them, space has one quality; wind is said to have two. Light, it is said, is endued with three

qualities; and water as possessed of four qualities. Earth, teeming with mobiles and immobiles, should be known as possessed

of five qualities. She is a goddess that is the source of all entities and abounds with examples of the agreeable and the

disagreeable. Sound, likewise touch, colour, taste, and smell numbering the fifth,--these are the five qualities of earth, ye

foremost of regenerate persons. Smell always belongs to earth, and smell is said to be of various kinds. I shall state at length

the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry,

and clear. Thus smell, which belongs to the earth, should be known as of ten kinds.[154] Sound, touch, likewise colour, and

taste have been said to be the qualities of water. I shall now speak of the qualities of Taste. Taste has been said to be of various

kinds. Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to appertain to water, is thus of

six varieties. Sound, touch, and likewise colour,--these are the three qualities which light is said to be possessed of. Colour is

the quality of light, and colour is said to be of various kinds. White, dark, likewise red, blue, yellow, and grey also, and short,

long, minute, gross, square and circular, of these twelve varieties in colour which belongs to light. These should be understood

by Brahmanas venerable for years, conversant with duties, and truthful in speech. Sound and touch should be known as the two

qualities of wind. Touch has been said to be of various kinds. Rough, cold and like wise hot, tender and clear, hard, oily,

smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with

success, conversant with duties, and possessed of a sight of truth. Now space has only one quality, and that is said to be sound.

I shall speak at length of the numerous qualities of sound. Shadaja, Rishabha, together with Gandhara, Madhyama, and

likewise Panchama; after this should be known Nishada, and then Dhaivata.[155] Besides these, there are agreeable sounds and

disagreeable sounds, compact, and of many ingredients. Sound which is born of space should thus be known to be of ten kinds.

Space is the highest of the (five) elements. Egoism is above it. Above egoism is understanding. Above understanding is the

soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha. One who knows which is superior and inferior

among existent creatures, who is conversant with the ordinances in respect of all acts, and who constitutes himself the soul of

all creatures, attains to the Unfading Soul.'"

SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in the matter of controlling and bringing them forth, the

mind, therefore, is the soul of the elements. The mind always presides over the great elements. The understanding proclaims

power, and is called the Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good steeds. The senses, the mind,

and the understanding are always joined to the Kshetrajna. The individual soul, mounting the chariot to which big steeds are

yoked and which has the understanding for the reins, drives about on all sides. With all the senses attached to it (for steeds),

with the mind for the charioteer, and the understanding for the eternal reins, exists the great Brahman-car. Verily, that man

endued with learning and wisdom who always understands the Brahman-car in this way, is never overwhelmed by delusion in

the midst of all entities. This forest of Brahman begins with the Unmanifest and ends with gross objects. It includes mobile and

immobile entities, and receives light from the radiance of the sun and the moon, and is adorned with planets and constellations.

It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by diverse kinds of waters.

It is the means of subsistence for all creatures. It is, again, the goal of all living creatures. In that forest the Kshetrajna always

moves about. Whatever entities exist in this world, mobile and immobile, are the very first to be dissolved away. After this (are

dissolved) those qualities which compose all entities. After the qualities (are dissolved) the five elements. Such is the gradation

of entities. Gods, men, Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature, and not from actions, not

from a cause. The Brahmanas, who are creators of the universe, are born here again and again. All that springs from them

dissolves, when the time comes, in those very five great elements like billows in the ocean. All the great elements are beyond

those elements that compose the universe. He that is released from those five elements goes to the highest goal. The puissant

Prajapati created all this by the mind only. After the same manner Rishis attained to the status of deities by the aid of penance.

After the same manner, those who have achieved perfection, who were capable of the concentration of Yoga, and who subsist

on fruits and roots, likewise perceive the triple world by penance. Medicines and herbs and all the diverse sciences are acquired

by means of penance alone, for all acquisition has penance for its root. Whatever is difficult of acquisition, difficult to learn,

difficult to vanquish, difficult to pass through, are all achievable by penance, for penance is irresistible. One that drinks

alcoholic liquors, one that slays a Brahmana, one that steals, one that destroys a foetus, one that violates one's preceptor's bed,

becomes cleansed of such sin by penance well performed. Human beings, Pitris, deities, (sacrificial) animals, beasts and birds,

and all other creatures mobile and immobile, by always devoting themselves to penances, become crowned with success by

penance alone. In like manner, the deities, endued with great powers of illusion, have attained to Heaven. Those who without

idleness perform acts with expectations, being full of egoism, approach the presence of Prajapati. Those high-souled ones,

however, who are devoid of mineness and freed from egoism through the pure contemplation of Yoga, attain to the great and

highest regions. Those who best understand the self, having attained to Yoga contemplation and having their minds always

cheerful, enter into the unmanifest accumulation of happiness. Those persons who are freed from the idea of mineness as also

from egoism and who are reborn after having attained to the fullness of Yoga contemplation, enter (when they depart from

such life) into the highest region reserved for the great, viz., the Unmanifest. Born from that same unmanifest (principle) and

attaining to the same once more, freed from the qualities of Darkness and Passion, and adhering to only the quality of

Goodness, one becomes released from every sin and creates all things.[157] Such a one should be known to be Kshetrajna in

perfection. He that knows him, knows the Veda.[158] Attaining to pure knowledge from (restraining) the mind, the ascetic

should sit self-restrained. One necessarily becomes that on which one's mind is set. This is an eternal mystery. That which has

the unmanifest for its beginning and gross qualities for its end, has been said to have Ne-science for its indication. But do you

understand that whose nature is destitute of qualities? Of two syllables is Mrityu (death); of three syllable is the eternal

Brahman. Mineness is death, and the reverse of mineness is the eternal.[159] Some men who are led by bad understanding

applaud action. Those, however, that are numbered among the high-souled ancients never applaud action. By action is a

creature born with body which is made up of the sixteen.[160] (True) Knowledge swallows up Purusha (Self with

consciousness of body). Even this is what is highly acceptable to eaters of Amrita.[161] Therefore, those whose vision extends

to the other end (of the ocean of life) have no attachment for actions. This Purusha, however, is full of knowledge and not full

of action.[162] He dies not who understands Him that is immortal, immutable, incomprehensible, eternal and indestructible--

Him that is the restrained Soul and that transcends all attachments. He who thus understands the Soul to which there is nothing

prior which is uncreated, immutable, unconquered, and incomprehensible even to those that are eaters of nectar, certainly

becomes himself incomprehensible and immortal through these means. Expelling all impressions and restraining the Soul in

the Soul, he understands that auspicious Brahman than which nothing greater exists. Upon the understanding becoming clear,

he succeeds in attaining to tranquillity. The indication of tranquillity is like what takes place in a dream.[163] This is the goal

of these emancipated ones who are intent on knowledge. They behold all those movements which are born of successive

developments.[164] This is the goal of those who are unattached to the world, This is the eternal usage. This is the acquisition

of men of knowledge. This is the uncensured mode of conduct. This goal is capable of being attained by one that is alike to all

creatures, that is without attachment, that is without expectations, and that looks equally on all things. I have now declared

everything to you, ye foremost of regenerate Rishis. Do you act in this way forthwith; you will then acquire success.'

"The preceptor continued, 'Thus addressed by the preceptor Brahma, those high-souled sages acted accordingly and then

attained to many regions (of great felicity). Do thou also, O blessed one, duly act according to the words of Brahma as declared

by me, O thou of pure soul. Thou wilt then attain to success.'

"Vasudeva said,--'Thus instructed in the principles of high religion by the preceptor, the pupil, O son of Kunti, did everything

accordingly, and then attained to Emancipation. Having done all that he should have done, the pupil, O perpetuator of Kuru's

race, attained to that seat repairing whither one has not to grieve.'

"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the pupil, O Janarddana. Truly, if it is fit to be heard by

me, do thou then tell me, O lord!'

"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that the mind is my pupil. Through my affection for thee,

O Dhananjaya, I have related this mystery to thee. If thou hast any love for me, O perpetuator of Kuru's race, do thou then,