I became aware of your greatness, and that divine
form of yours. But that, O Kesava! which through affection (for me) you explained before , has all disappeared, O tiger-like man! from my degenerate mind. Again and again, however, I feel a curiosity about those topics. But (now), O Mâdhava! you will be going at no distant date to Dvârakâ.
Vaisampâyana said
Thus addressed, that best of speakers, Krishna, possessed of great glory, replied in these words after embracing Arjuna.
Vâsudeva said:
From me, O son of Prithâ! you heard a mystery, and learnt about the eternal (principle), about piety in (its true) form, and about all the everlasting worlds. It is excessively disagreeable to me, that you should not have grasped it through want of intelligence. And the recollection (of it) now again is not possible (to me). Really, O son of Pându! you are devoid of faith and of a bad intellect. And, O Dhanañgaya! it is not possible for me to repeat in full (what I said before). For that doctrine was perfectly adequate for understanding the seat, of the Brahman. It is not possible for me to state it again in full in that way. For then accompanied by my mystic power, I declared to you the Supreme Brahman. But I shall relate an ancient story upon
that subject, so that adhering to this knowledge, you may attain the highest goal. O best of the supporters of piety! listen to all that I say. (Once), O restrainer of foes! there came from the heavenly world and the world of Brahman, a Brâhmana difficult to withstand, and he was (duly) honoured by us. (Now) listen, without entertaining any misgivings, O chief of the descendants of Bharata! O son of Prithâ! to what he said on being interrogated by us according to heavenly rules.
The Brâhmana said:
O Krishna! O destroyer of Madhu! I will explain to you accurately what you, out of compassion for (all) beings , have asked me touching the duties (to be Performed) for final emancipation. It is destructive of delusion, O Lord! Listen to me with attention, as I relate it, O Mâdhava! A certain Brâhmana named Kâsyapa, who had performed (much) penance, and who best understood piety, approached a certain twice-born. (person) who had learnt the Scriptures relating to (all) duties, having heard (of him, as one) who had over and over again gone through all knowledge and experience about coming and going , who was well versed in the true nature of all worlds ,
who knew about happiness and misery , who knew the truth about birth and death , who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendour, who moved about in every direction, who understood concealed movements
, who was going in company of invisible Siddhas and celestial singers
, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvellous man, the best of the twice-born, Kâsyapa, pleased the preceptor by his great devotion. That was all appropriate , (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behaviour (suitable) towards a preceptor
. Then being satisfied and pleased, he spoke to the pupil these words, referring to the
highest perfection: Hear (them) from me, O Ganârdana!
The Siddha said:
Mortals, O dear friend
! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods
. Nowhere is there everlasting happiness; nowhere eternal residence . Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in-consequence of (my) committing sin. Again and again death, and again and again birth . I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers of different sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. I also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama . I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites . Then on one occasion, being much afflicted with misery, I abandoned the whole
course of worldly life, through indifference (to worldly objects), al, taking refuge with the formless (principle)
. Having learnt about this path in this world, I exercised myself (in it), and hence, through favour of the self , have I acquired this perfection . I shall not come here again
; I am surveying the worlds, and the happy migrations
of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next
(world), and from there again to the still higher (world)--the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes ! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence! Say, what can I do for you? The time is now come for that which you desired in coming to me. I know for what you have come to me. But I shall be going away in a short time, hence have I given
this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out ; for, O Kâsyapa! you are (a) talented (man).
Then grasping his feet, Kâsyapa, asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain.
Kâsyapa, said:
How does the body perish, and how, too, is it produced? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it And how, being freed from the body, does he attain to the other How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain?
The Brâhmana said:
Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what (he said).
The Siddha said:
When those actions, productive of long life and fame
1 , which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life
2 . And his ruin being impending, his understanding goes astray. Not knowing his own constitution,
3 , and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself When he attaches himself to numerous very harassing (actions); eats too much
4 , or does not eat at all; when he takes bad food, or meat
5 , or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions
6 ); or takes juicy food
7 ; or sleeps by day
8 ; or (takes food) not thoroughly prepared; (such a man) himself aggravates the disorders
orders (in the body) when the time comes
1 . By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging
2 (oneself). From these causes, the living
3 body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind
4 , pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts-the seats of the Soul
5 . Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies; or entering the womb on the exhaustion of (their previous) actions
6 . Again, a man suffers similar torments, having his joints broken and suffering from
cold, in consequence of water
1 . As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements
2 , between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind
3 , goes upwards
4 , abandoning the embodied (self) in consequence of pain. Thus it
5 leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman
6 , is said to be dead. (Then) he ceases to perceive (anything) with those very currents
7 with which the supporter of the body
8 perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food
9 . Whatever (part of the body) is employed in the collection
10 of that, know
that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart
1 . Then the possessor of consciousness knows nothing
2 . Having his knowledge enveloped by darkness
3 , while the vitals are still enveloped, the soul
4 , being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions
5 , his own pure and meritorious, as also his sinful (ones). Brâhmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb
6 . Its three descriptions
7 of seats are here learnt from the Scriptures. This world is the world of actions
8 , where
creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to, hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up
1 dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action
2 . All (the worlds in) the forms of stars, and this lunar sphere
3 , and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions
4 . And there, too, in heaven, there are differences of low, high, and middling,
5 . Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fœtus
6 . And, O twice-born one! hear that attentively from me as I state it.
There is no destruction here of actions good or not good 1 . Coming to one body after another they become ripened in their respective ways 2 . As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded 3 . Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind 4 . And now further, hear how 5 a man, overwhelmed with action, and enveloped in desire and anger 6 , enters a womb. Within the womb of a woman, (he) obtains-as the result of action a body good or else bad 7 , made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman 8 . That is the seed of all beings; by that
all creatures exist. That soul, entering all the limbs of the fœtus, part by part, and dwelling in the seat of the life-wind
1 , supports (them) with the mind
2 . Then the fœtus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image
3 , such you must know is the entrance of the soul into the fœtus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the fœtus. And as a blazing lamp shines in a house, even so does consciousness light up bodies
4 . And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then
5 that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation
6 has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmakârin, adherence to prescribed regulations, restraint of the senses
7 , and also
tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs
1 , and causing good to be done; this is said to be the conduct of the good
2 . From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is)
3 . And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end
4 . By this are people held in check from making a slip in the paths of piety
5 . But the devotee who is released
6 is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time
7 . Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that
8 is the sole cause by which he comes here (in a) degraded (form). There is
in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having Made a body for himself, created the whole of the three worlds, moving and fixed
1 . From that he created the Pradhâna, the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest
2 . This is what is called the destructible
3 ; but the other
4 is immortal and indestructible. And Pragâpati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each
5 (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return
6 . What I say is all correct and proper, like (what may be said by) any talented person who has in
a former birth perceived the self
1 . He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate
2 , and ruin to be connected with action
3 , and who remembers that whatever little there is of happiness is all misery
4 , he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna
5 , (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness
6 . Then seeking after the supreme seat, he becomes indifferent to everything
7 . O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
He who becoming placid 8 , and thinking of nought, may become absorbed in the one receptacle 9 , abandoning each previous (element), he will cross beyond (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity 1 , who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed 2 , is released. He who moves among all beings as if they were like himself 3 , who is self-controlled, pure, free from vanity 4 and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death 5 , and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious 6 . He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections 7 , he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious 8 , who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body 9 , and who is free from the pairs of opposites, is released. One who does no action 10 , and who has no desire, looks on this universe as transient,
like an Asvattha tree
1 , always full of birth, death., and old age
2 . Having his understanding. always (fixed) upon indifference to worldly objects, searching for his own faults
3 , he procures the release of his self from bonds in no long time. Seeing the self void of smell
4 , void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities
5 , devoid of qualities, devoid of the qualities of the five elements
6 , devoid of form, and having no cause, is released. Abandoning by the understanding
7 all fancies bodily and mental
8 , he gradually obtains tranquillity
9 , like fire devoid of fuel. He who is free from all impressions
10 , free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance
11 , he is indeed released. Then freed from all impressions, he attains to the eternal
Supreme Brahman, tranquil, unmoving, constant, indestructible
1 . After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self
2 . I will impart instruction regarding it accurately. Learn from me the paths
3 by which one directing the self within the self perceives the eternal
4 (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance
5 , he should practise concentration of mind for final emancipation. Then the talented Brâhmana, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind
6 , seeing the self in the self by means of the mind
7 . If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation
8 , perceives the self in the self. Being
self-restrained and self-possessed
1 , and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind
2 sees the self in the self, As a person having seen one in a dream, recognises him (afterwards), saying, 'This is he;' so does one who has achieved proper concentration of mind perceive the self
3 . And as one may show the soft fibres, after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is caned the Muñga; the soft fibres stand
4 for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated
5 , then there is no ruler over him, since he is the lord of the triple world
6 . He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who
has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods
1 ; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything
2 . He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection
3 , which consist in pain and grief
4 . Weapons do not pierce him
5 ; there is, no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practising concentration should never become despondent
6 . When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself
7 .
Now listen how one habituated to exclusive meditation attains concentration. Thinking
1 of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his mind both in its external and internal (operations) in that habitation in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in anyway wander outside. Restraining the group of the senses, in a forest
2 free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He
should meditate on his teeth
1 , palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the. heart. That talented pupil, O destroyer of Madhu! having been thug instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. 'How does this food eaten from time to time become digested in the stomach? How does it turn to juice, and how also to blood? And how, too, do the flesh, and marrow, and muscles, and bones--which all (form) the bodies for embodied (selfs)--develop in a woman as that (self) develops? How, too, does the strength develop? (And how is it also) about the removal of non-nutritive (substances)
2 , and of the excretions, distinctly? How, too, does he breathe inwards or outwards? And what place does the self occupy, dwelling in the self
3 ? And how does the soul moving about carry the body? And of what colour and of what description (is it when) he leaves it? O sinless venerable sir! be pleased to state this accurately to me.' Thus questioned by that Brâhmana, O Mâdhava! I replied
4 , 'O you of mighty arms! O
restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property
1 , so placing one's mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness
2 . Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhâna
3 . He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived
4 . He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has cars on all sides; he stands pervading everything in the world
5 . The soul sees the self
6 come out from the body; and abandoning his body, he perceives the self,--holding it to be the immaculate Brahman,--with, as it were, a mental smile
7 . And then depending upon it thus, he attains final emancipation in me
8 .
This whole mystery I have declared to you, O best of Brâhmanas
1 ! I will now take my leave, I will go away; and do you (too) go away, O Brâhmana! according to your pleasure.' Thus addressed by me, O Krishna! that pupil, possessed of great penance,--that Brâhmana of rigid vows,--went away as he pleased.
Vâsudeva said:
Having spoken to me, O son of Prithâ! these good words relating to the piety (required) for final emancipation, that best of Brâhmanas disappeared then and there. Have you listened to this, O son of Prithâ! with a mind (fixed) on (this) one point only
2 ? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Prithâ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified
3 . What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prithâ! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods
4 , O son of Kuntî! is filled by those who perform
actions. And the gods are not pleased with a cessation of the mortal form
1 . For as to that eternal Brahman, O son of Prithâ! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sûdras likewise, attain the supreme goal. What then (need be said of) Brâhmanas, O son of Prithâ
2 ! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery
3 . O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of Pându! who, possessed of talents, full of faith, and energetic
4 , casts aside as unsubstantial the (whole) substance of this world
5 , he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Prithâ! who practises concentration of mind constantly throughout six months
6 .
