(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
This supreme mystery, distinguished by the name of the Adhĕĕ-ātmă or ruling spirit, which, out of loving-kindness, thou hast made known unto me, hath dissipated my ignorance and perplexity. I have heard from thee a full account of the creation and destruction of all things, and also of the mightiness of thy inexhaustible spirit. It is even as thou hast described thyself, O mighty Lord! I am now, O most elevated of men, anxious to behold thy divine countenance; wherefore, if thou thinkest it may be beheld by me, shew me thy never-failing spirit.
Krĕĕshnă.
Behold, O Ărjŏŏn, my million forms divine, of various species, and diverse shapes and colours. Behold the Adĕĕtyăs, and the Văsŏŏs, and the Rŏŏdrăs, and the Mărŏŏts, and the twins Ăswĕĕn and Kŏŏmār (94).
(94 Ăswĕĕn and Koomār.—Reputed the twin offsprings of the Sun, and physicians of the Gods.)
Behold things wonderful, never seen before. Behold, in this my body, the whole world animate and inanimate, and all things else thou hast a mind to see. But as thou art unable to see with these thy natural eyes, I will give thee a heavenly eye, with which behold my divine connection.
Sănjăy.
The mighty compound and divine being Hărĕĕ, having, O Rājā, thus spoken, made evident unto Ărjŏŏn his supreme and heavenly form; of many a mouth and eye; many a wondrous sight; many a heavenly ornament; many an up-raised weapon; adorned with celestial robes and chaplets; anointed with heavenly essence; covered with every marvellous thing; the eternal God, whose countenance is turned on every side! The glory and amazing splendour of this mighty being may be likened to the sun rising at once into the heavens, with a thousand times more than usual brightness. The son of Pāndŏŏ then beheld within the body of the God of Gods, standing together, the whole universe divided forth into its vast variety. He was overwhelmed with wonder, and every hair was raised an end. He bowed down his head before the God, and thus addressed him with joined hands.
Ărjŏŏn.
I behold, O God! within thy breast, the Dēws assembled, and every specific tribe of beings. I see Brăhmā, that Deity sitting on his lotus-throne; all the Rĕĕshĕĕs and heavenly Ŏŏrăgăs (95).
(95 Ŏŏrăgăs.—Who crawl upon their breasts:—serpents.)
I see thyself, on all sides, of infinite shape, formed with abundant arms, and bellies, and mouths, and eyes; but I can neither discover thy beginning, thy middle, nor again thy end, O universal Lord, form of the universe! I see thee with a crown, and armed with club and Chăkră (96), a mass of glory, darting refulgent beams around.
(96 Chăkră.—A kind of discus with a sharp edge, hurled in battle from the point of the fore-finger, for which there is a hole in the centre.—See the story of the churning of the ocean. [appended—gdw])
I see thee, difficult to be seen, shining on all sides with light immeasurable, like the ardent fire or glorious sun. Thou art the Supreme Being, incorruptible, worthy to be known! Thou art prime supporter of the universal orb! Thou art the never-failing and eternal guardian of religion! Thou art from all beginning, and I esteem thee Pŏŏrŏŏsh (97).
(97 Pŏŏrŏŏsh.—Already explained.)
I see thee without beginning, without middle, and without end; of valour infinite; of arms innumerable; the sun and moon thy eyes; thy mouth a flaming fire, and the whole world shining with thy reflected glory! The space between the heavens and the earth is possessed by thee alone, and every point around: the three regions of the universe, O mighty spirit! behold the wonders of thy awful countenance with troubled minds. Of the celestial bands, some I see fly to thee for refuge; whilst some, afraid, with joined hands sing forth thy praise. The Măhărshĕĕs, holy bands, hail thee, and glorify thy name with adorating praises. The Rŏŏdrăs, the Adĕĕtyăs, the Văsŏŏs, and all those beings the world esteemeth good; Ăswĕĕn and Kŏŏmār, the Mărŏŏts and the Ooshmăpās; the Găndhărvs and the Yăkshăs , with the holy tribes of Soors, all stand gazing on thee, and all alike amazed! The worlds, alike with me, are terrified to behold thy wondrous form gigantic; with many mouths and eyes; with many arms, and legs, and breasts; with many bellies, and with rows of dreadful teeth! Thus as I see thee, touching the heavens, and shining with such glory; of such various hues, with widely-opened mouths, and bright expanded eyes, I am disturbed within me; my resolution faileth me, O Vĕĕshnŏŏ! and I find no rest! Having beholden thy dreadful teeth, and gazed on thy countenance, emblem of Time’s last fire, I know not which way I turn! I find no peace! Have mercy then, O God of Gods! thou mansion of the universe! The sons of Dhrĕĕtărāshtră, now, with all those rulers of the land, Bhēēshmă, Drōn, the son of Sōōt, and even the fronts of our army, seem to be precipitating themselves hastily into thy mouths, discovering such frightful rows of teeth! whilst some appear to stick between thy teeth with their bodies sorely mangled. As the rapid streams of full-flowing rivers roll on to meet the ocean’s bed; even so these heroes of the human race rush on towards thy flaming mouths. As troops of insects, with increasing speed, seek their own destruction in the flaming fire; even so these people, with swelling fury, seek their own destruction. Thou involvest and swallowest them altogether, even unto the last, with thy flaming mouths; whilst the whole world is filled with thy glory, as thy awful beams, O Vĕĕshnŏŏ, shine forth on all sides! Reverence be unto thee, thou most exalted! Deign to make known unto me who is this God of awful figure! I am anxious to learn thy source, and ignorant of what thy presence here portendeth.
Krĕĕshnă.
I am Time, the destroyer of mankind, matured, come hither to seize at once all these who stand before us. Except thyself (98) not one of all these warriors, destined against us in these numerous ranks, shall live.
(98 Except thyself.—Thyself should include his brothers, who were also saved.)
Wherefore, arise! seek honor and renown! defeat the foe, and enjoy the full-grown kingdom! They are already, as it were, destroyed by me. Be thou alone the immediate agent (99).
(99 The immediate agent.—The instrument to execute the decree of Fate.)
Be not disturbed! Kill Drōn, and Bhēēshmă, and Jăyădrăth, and Kărnă, and all the other heroes of the war already killed by me. Fight! and thou shalt defeat thy rivals in the field.
Sănjăy.
When the trembling Ărjŏŏn heard these words from the mouth of Krĕĕshnă, he saluted him with joined hands, and addressed him in broken accents, and bowed down terrified before him.
Ărjŏŏn.
Ottrĕĕshēēkēs! the universe rejoiceth because of thy renown, and is filled with zeal for thy service. The evil spirits are terrified and flee on all sides; whilst the holy tribes bow down in adoration before thee. And wherefore should they not, O mighty Being! bow down before thee, who, greater than Brăhmā, art the prime Creator! eternal God of Gods! the world’s mansion! Thou art the incorruptible Being, distinct from all things transient! Thou art before all Gods, the ancient Pŏŏrŏŏsh, and the supreme supporter of the universe! Thou knowest all things, and art worthy to be known; thou art the supreme mansion, and by thee, O infinite form! the universe was spread abroad. Thou art Vāyŏŏ the God of wind, Ăgnĕĕ the God of fire, Vărŏŏn the God of oceans, Săsānkă the moon, Prăjāpătĕĕ the God of nations, and Prăpĕĕtāmăhă the mighty ancestor. Reverence! Reverence be unto thee a thousand times repeated! Again and again Reverence! Reverence be unto thee! Reverence be unto thee before and behind! Reverence be unto thee on all sides, O thou who art all in all! Infinite is thy power and thy glory! Thou includest all things, wherefore thou art all things! Having regarded thee as my friend, I forcibly called thee Krĕĕshnă, Yādăvă, Friend! but, alas! I was ignorant of this thy greatness, because I was blinded by my affection and presumption. Thou hast, at times, also in sport been treated ill by me; in thy recreations, in thy bed, on thy chair, and at thy meals; in private and in public; for which, O Being inconceivable! I humbly crave thy forgiveness.
Thou art the father of all things animate and inanimate; thou art the sage instructor of the whole, worthy to be adored! There is none like unto thee; where then, in the three worlds, is there one above thee? Wherefore I bow down; and, with my body prostrate upon the ground, crave thy mercy, Lord! worthy to be adored; for thou shouldst bear with me, even as a father with his son, a friend with his friend, a lover with his beloved. I am well pleased with having beheld things before never seen; yet my mind is overwhelmed with awful fear. Have mercy, then, O heavenly Lord! O mansion of the universe! And shew me thy celestial form. I wish to behold thee with the diadem on thy head, and thy hands armed with club and Chăkră; assume then, O God of a thousand arms, image of the universe! thy four-armed form (100).
(100 Thy four-armed form.—In which the Deity is usually represented in his incarnations, the images of which Ărjŏŏn had been accustomed to behold without emotion.)
Krĕĕshnă.
Well pleased O Ărjŏŏn, I have shewn thee, by my divine power, this my supreme form the universe in all its glory, infinite and eternal, which was never seen by any one except thyself; for no one, O valiant Kŏŏrŏŏ ! in the three worlds, except thyself, can such a sight of me obtain; nor by the Vēds, nor sacrifices, nor profound study; nor by charitable gifts, nor by deeds, nor by the most severe mortifications of the flesh. Having beholden my form, thus awful, be not disturbed, nor let thy faculties be confounded. When thou art relieved from thy fears, and thy mind is restored to peace, then behold this my wondrous form again.
Sănjăy.
The son of Văsŏŏdēv having thus spoken unto Ărjŏŏn, shewed him again his natural form; and having re-assumed his milder shape, he presently asswaged the fears of the affrighted Ărjŏŏn.
Ărjŏŏn.
Having beheld thy placid human shape, I am again collected; my mind is no more disturbed, and I am once more returned to my natural state.
Krĕĕshnă.
Thou hast beholden this my marvellous shape, so very difficult to be seen, which even the Dēws are constantly anxious to behold. But I am not to be seen, as thou hast seen me, even by the assistance of the Vēds, by mortifications, by sacrifices, by charitable gifts; but I am to be seen, to be known in truth, and to be obtained by means of that worship which is offered up to me alone; and he goeth unto me whose works are done for me; who esteemeth me supreme; who is my servant only; who hath abandoned all consequences, and who liveth amongst all men without hatred.
Saturday, April 2, 2011
Lecture (Chapter) 12: Of Serving the Deity in His Visible and Invisible Forms.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
Of those thy servants who are always thus employed, which know their duty best? those who worship thee as thou now art; or those who serve thee in thy invisible and incorruptible nature?
Krĕĕshnă.
Those who having placed their minds in me, serve me with constant zeal, and are endued with steady faith, are esteemed the best devoted. They too who, delighting in the welfare of all nature, serve me in my incorruptible, ineffable, and invisible form; omnipresent, incomprehensible, standing on high fixed and immoveable, with subdued passions and understandings, the same in all things, shall also come unto me. Those whose minds are attached to my invisible nature have the greater labour to encounter; because an invisible path is difficult to be found by corporeal beings. They also who, preferring me, leave all works for me, and, free from the worship of all others, contemplate and serve me alone, I presently raise them up from the ocean of this region of mortality, whose minds are thus attached to me. Place then thy heart on me, and penetrate me with thy understanding, and thou shalt, without doubt, hereafter enter unto me. But if thou shouldst be unable, at once, stedfastly to fix thy mind on me, endeavour to find me by means of constant practice. If after practice thou art still unable, follow me in my works supreme; for by performing works for me, thou shalt attain perfection. But shouldst thou find thyself unequal to this task, put thy trust in me alone, be of humble spirit, and forsake the fruit of every action. Knowledge is better than practice, meditation is distinguished from knowledge, forsaking the fruit of action from meditation, for happiness hereafter is derived from such forsaking.
He my servant is dear unto me, who is free from enmity, the friend of all nature, merciful, exempt from pride and selfishness, the same in pain and pleasure, patient of wrongs, contented, constantly devout, of subdued passions, and firm resolves, and whose mind and understanding are fixed on me alone. He also is my beloved of whom mankind are not afraid, and who of mankind is not afraid; and who is free from the influence of joy, impatience, and the dread of harm. He my servant is dear unto me who is unexpecting, just and pure, impartial, free from distraction of mind, and who hath forsaken every enterprize. He also is worthy of my love, who neither rejoiceth nor findeth fault; who neither lamenteth nor coveteth, and, being my servant, hath forsaken both good and evil fortune. He also is my beloved servant, who is the same in friendship and in hatred, in honor and in dishonor, in cold and in heat, in pain and pleasure; who is unsolicitous about the event of things; to whom praise and blame are as one; who is of little speech, and pleased with whatever cometh to pass; who owneth no particular home, and who is of a steady mind. They who seek this Amrĕĕtă (101) of religion even as I have said, and serve me faithfully before all others, are, moreover, my dearest friends.
(101 Amrĕĕtă.—The water of immortality, the Ambrosia of the Hindoo Gods.—See the story of churning the ocean. [presented at end—gdw])
Ărjŏŏn.
Of those thy servants who are always thus employed, which know their duty best? those who worship thee as thou now art; or those who serve thee in thy invisible and incorruptible nature?
Krĕĕshnă.
Those who having placed their minds in me, serve me with constant zeal, and are endued with steady faith, are esteemed the best devoted. They too who, delighting in the welfare of all nature, serve me in my incorruptible, ineffable, and invisible form; omnipresent, incomprehensible, standing on high fixed and immoveable, with subdued passions and understandings, the same in all things, shall also come unto me. Those whose minds are attached to my invisible nature have the greater labour to encounter; because an invisible path is difficult to be found by corporeal beings. They also who, preferring me, leave all works for me, and, free from the worship of all others, contemplate and serve me alone, I presently raise them up from the ocean of this region of mortality, whose minds are thus attached to me. Place then thy heart on me, and penetrate me with thy understanding, and thou shalt, without doubt, hereafter enter unto me. But if thou shouldst be unable, at once, stedfastly to fix thy mind on me, endeavour to find me by means of constant practice. If after practice thou art still unable, follow me in my works supreme; for by performing works for me, thou shalt attain perfection. But shouldst thou find thyself unequal to this task, put thy trust in me alone, be of humble spirit, and forsake the fruit of every action. Knowledge is better than practice, meditation is distinguished from knowledge, forsaking the fruit of action from meditation, for happiness hereafter is derived from such forsaking.
He my servant is dear unto me, who is free from enmity, the friend of all nature, merciful, exempt from pride and selfishness, the same in pain and pleasure, patient of wrongs, contented, constantly devout, of subdued passions, and firm resolves, and whose mind and understanding are fixed on me alone. He also is my beloved of whom mankind are not afraid, and who of mankind is not afraid; and who is free from the influence of joy, impatience, and the dread of harm. He my servant is dear unto me who is unexpecting, just and pure, impartial, free from distraction of mind, and who hath forsaken every enterprize. He also is worthy of my love, who neither rejoiceth nor findeth fault; who neither lamenteth nor coveteth, and, being my servant, hath forsaken both good and evil fortune. He also is my beloved servant, who is the same in friendship and in hatred, in honor and in dishonor, in cold and in heat, in pain and pleasure; who is unsolicitous about the event of things; to whom praise and blame are as one; who is of little speech, and pleased with whatever cometh to pass; who owneth no particular home, and who is of a steady mind. They who seek this Amrĕĕtă (101) of religion even as I have said, and serve me faithfully before all others, are, moreover, my dearest friends.
(101 Amrĕĕtă.—The water of immortality, the Ambrosia of the Hindoo Gods.—See the story of churning the ocean. [presented at end—gdw])
Lecture (Chapter) 13: Explanation of the Terms Kshētră and Kshētră-gnă.
(Numbers in parentheses refer to the numbered notes below them, also enclosed in parentheses.)
Ărjŏŏn.
I now am anxious to be informed, O Kēsŏŏ! what is Prăkrĕĕtĕĕ, who is Pŏŏrŏŏsh; what is meant by the words Kshētră and Kshētră-gnă, and what by Gnān and Gnēyă.
Krĕĕshnă.
Learn that by the word Kshētră is implied this body, and that he who is acquainted with it is called Kshētră-gnă. Know that I am that Kshētră-gnă in every mortal frame. The knowledge of the Kshētră and the Kshētră-gnă is by me esteemed Gnān or wisdom.
Now hear what that Kshētră or body is, what it resembleth, what are its different parts, what it proceedeth from, who he is who knoweth it, and what are its productions. Each hath been manifoldly sung by the Rĕĕshĕĕs in various measures, and in verses containing divine precepts, including arguments and proofs.
This Kshētră or body, then, is made up of the five Măhābhōōt (elements), Ăhănkār (self-consciousness), Bŏŏdhĕĕ (understanding), Ăvyăktăm (invisible spirit), the eleven Eĕndrĕĕyă (organs), and the five Eĕndrĕĕyă-gōchăr (faculties of the five senses); with Eechā and Dwēshă (love and hatred), Sookh and Dookh (pleasure and pain), Chētănā (sensibility), and Dhrĕĕtĕĕ (firmness).
Thus have I made known unto thee what that Kshētră or body is, and what are its component parts.
Gnān, or wisdom, is freedom from self-esteem, hypocrisy and injury; patience, rectitude, respect for masters and teachers, chastity, steadiness, self-constraint, disaffection for the objects of the senses, freedom from pride, and a constant attention (102) to birth, death, decay, sickness, pain and defects; exemption from attachments and affection (103) for children, wife, and home; a constant evenness of temper upon the arrival of every event, whether longed for or not; a constant and invariable worship paid to me alone; worshipping in a private place, and a dislike to the society of man; a constant study of the superior spirit (104); and the inspection of the advantage to be derived from a knowledge of the Tăttwă or first principle.
(102 And a constant attention to birth, etc.—To look upon them as evils.)
(103 Exemption from attachments and affection, etc.—i.e. That no attachments or affections should draw a man from the exercise of his devotion; or that all worldly cares must be abandoned for the attainment of that wisdom which is to free the soul from future birth.)
(104 The superior spirit.—God, the universal soul.)
This is what is distinguished by the name of Gnān, or wisdom. Ăgnān, or ignorance, is the reverse of this.
I will now tell thee what is Gnēa, or the object of wisdom, from understanding which thou wilt enjoy immortality. It is that which hath no beginning, and is supreme, even Brăhm, who can neither be called Săt (ens) nor Asăt (non ens) (105).
(105 Săt (ens) nor Asăt (non ens).—The opposite meanings of these two words render this passage peculiarly mysterious; and even the commentators differ about their true signification. The most rational interpretation of them is, that the Deity in his works is a substance, or a material Being, and in his essence immaterial; but as he is but one, he cannot positively be denominated either one or the other.)
It is all hands and feet; it is all faces, heads, and eyes; and, all ear, it sitteth in the midst of the world possessing the vast whole. Itself exempt from every organ, it is the reflected light of every faculty of the organs. Unattached, it containeth all things; and without quality it partaketh of every quality. It is the inside and the outside, and it is the moveable and immoveable of all nature. From the minuteness of its parts it is inconceivable. It standeth at a distance, yet is it present. It is undivided, yet in all things it standeth divided. It is the ruler of all things: it is that which now destroyeth, and now produceth. It is the light of lights, and it is declared to be free from darkness. It is wisdom, that which is the object of wisdom, and that which is to be obtained by wisdom; and it presideth in every breast.
Thus hath been described together what is Kshētră or body, what is Gnān or wisdom, and what is Gnēyă or the object of wisdom. He my servant who thus conceiveth me obtaineth my nature.
Learn that both Prăkrĕĕtĕĕ and Pŏŏrŏŏsh are without beginning. Know also that the various component parts of matter and their qualities are co-existent with Prăkrĕĕtĕĕ.
Prăkrĕĕtĕĕ is that principle which operateth in the agency of the instrumental cause of action.
Pŏŏrŏŏsh is that Hētŏŏ or principle which operateth in the sensation of pain and pleasure. The Pŏŏrŏŏsh resideth in the Prăkrĕĕtĕĕ, and partaketh of those qualities which proceed from the Prăkrĕĕtĕĕ. The consequences arising from those qualities, are the cause which operateth in the birth of the Pŏŏrŏŏsh (106), and determineth whether it shall be in a good or evil body.
(106 Are the cause which operateth in the birth of the Pŏŏrŏŏsh, etc.—That is, The influence of the three Gŏŏn, or qualities, over the human mind, not only determines the future birth of the soul, but into what rank of beings it shall transmigrate; for to transmigrate it is doomed, until it hath attained a degree of wisdom more powerful than the influence of those qualities.)
Pŏŏrŏŏsh is that superior being, who is called Măhēswar, the great God, the most high spirit, who in this body is the observer, the director, the protector, the partaker.
He who conceiveth the Pŏŏrŏŏsh and the Prăkrĕĕtĕĕ, together with the Gŏŏn or qualities, to be even so as I have described them, whatever mode of life he may lead, he is not again subject to mortal birth.
Some men, by meditation, behold, with the mind, the spirit within themselves; others, according to the discipline of the Sānkhyă (contemplative doctrines), and the discipline which is called Kărmă-yōg (practical doctrines); others again, who are not acquainted with this, but have heard it from others, attend to it. But even these, who act but from the report of others, pass beyond the gulf of death.
Know, O chief of the race of Bhărăt, that every thing which is produced in nature, whether animate or inanimate, is produced from the union of Kshētră and Kshētră-gnă, matter and spirit. He who beholdeth the Supreme Being alike in all things, whilst corrupting, itself uncorrupting; and conceiving that God in all things is the same, doth not of himself injure his own soul, goeth the journey of immortality. He who beholdeth all his actions performed by Prăkrĕĕtĕĕ, nature, at the same time perceiveth that the Ătmă or soul is inactive in them. When he beholdeth all the different species in nature comprehended in one alone, and so from it spread forth into their vast variety, he then conceiveth Brăhm, the Supreme Being. This supreme spirit and incorruptible Being, even when it is in the body, neither acteth, nor is it affected, because its nature is without beginning and without quality. As the all-moving Ākās, or ether, from the minuteness of its parts, passeth every where unaffected, even so the omnipresent spirit remaineth in the body unaffected. As a single sun illuminateth the whole world, even so doth the spirit enlighten every body. They who, with the eye of wisdom, perceive the body and the spirit to be thus distinct, and that there is a final release from the animal nature, go to the Supreme.
Ărjŏŏn.
I now am anxious to be informed, O Kēsŏŏ! what is Prăkrĕĕtĕĕ, who is Pŏŏrŏŏsh; what is meant by the words Kshētră and Kshētră-gnă, and what by Gnān and Gnēyă.
Krĕĕshnă.
Learn that by the word Kshētră is implied this body, and that he who is acquainted with it is called Kshētră-gnă. Know that I am that Kshētră-gnă in every mortal frame. The knowledge of the Kshētră and the Kshētră-gnă is by me esteemed Gnān or wisdom.
Now hear what that Kshētră or body is, what it resembleth, what are its different parts, what it proceedeth from, who he is who knoweth it, and what are its productions. Each hath been manifoldly sung by the Rĕĕshĕĕs in various measures, and in verses containing divine precepts, including arguments and proofs.
This Kshētră or body, then, is made up of the five Măhābhōōt (elements), Ăhănkār (self-consciousness), Bŏŏdhĕĕ (understanding), Ăvyăktăm (invisible spirit), the eleven Eĕndrĕĕyă (organs), and the five Eĕndrĕĕyă-gōchăr (faculties of the five senses); with Eechā and Dwēshă (love and hatred), Sookh and Dookh (pleasure and pain), Chētănā (sensibility), and Dhrĕĕtĕĕ (firmness).
Thus have I made known unto thee what that Kshētră or body is, and what are its component parts.
Gnān, or wisdom, is freedom from self-esteem, hypocrisy and injury; patience, rectitude, respect for masters and teachers, chastity, steadiness, self-constraint, disaffection for the objects of the senses, freedom from pride, and a constant attention (102) to birth, death, decay, sickness, pain and defects; exemption from attachments and affection (103) for children, wife, and home; a constant evenness of temper upon the arrival of every event, whether longed for or not; a constant and invariable worship paid to me alone; worshipping in a private place, and a dislike to the society of man; a constant study of the superior spirit (104); and the inspection of the advantage to be derived from a knowledge of the Tăttwă or first principle.
(102 And a constant attention to birth, etc.—To look upon them as evils.)
(103 Exemption from attachments and affection, etc.—i.e. That no attachments or affections should draw a man from the exercise of his devotion; or that all worldly cares must be abandoned for the attainment of that wisdom which is to free the soul from future birth.)
(104 The superior spirit.—God, the universal soul.)
This is what is distinguished by the name of Gnān, or wisdom. Ăgnān, or ignorance, is the reverse of this.
I will now tell thee what is Gnēa, or the object of wisdom, from understanding which thou wilt enjoy immortality. It is that which hath no beginning, and is supreme, even Brăhm, who can neither be called Săt (ens) nor Asăt (non ens) (105).
(105 Săt (ens) nor Asăt (non ens).—The opposite meanings of these two words render this passage peculiarly mysterious; and even the commentators differ about their true signification. The most rational interpretation of them is, that the Deity in his works is a substance, or a material Being, and in his essence immaterial; but as he is but one, he cannot positively be denominated either one or the other.)
It is all hands and feet; it is all faces, heads, and eyes; and, all ear, it sitteth in the midst of the world possessing the vast whole. Itself exempt from every organ, it is the reflected light of every faculty of the organs. Unattached, it containeth all things; and without quality it partaketh of every quality. It is the inside and the outside, and it is the moveable and immoveable of all nature. From the minuteness of its parts it is inconceivable. It standeth at a distance, yet is it present. It is undivided, yet in all things it standeth divided. It is the ruler of all things: it is that which now destroyeth, and now produceth. It is the light of lights, and it is declared to be free from darkness. It is wisdom, that which is the object of wisdom, and that which is to be obtained by wisdom; and it presideth in every breast.
Thus hath been described together what is Kshētră or body, what is Gnān or wisdom, and what is Gnēyă or the object of wisdom. He my servant who thus conceiveth me obtaineth my nature.
Learn that both Prăkrĕĕtĕĕ and Pŏŏrŏŏsh are without beginning. Know also that the various component parts of matter and their qualities are co-existent with Prăkrĕĕtĕĕ.
Prăkrĕĕtĕĕ is that principle which operateth in the agency of the instrumental cause of action.
Pŏŏrŏŏsh is that Hētŏŏ or principle which operateth in the sensation of pain and pleasure. The Pŏŏrŏŏsh resideth in the Prăkrĕĕtĕĕ, and partaketh of those qualities which proceed from the Prăkrĕĕtĕĕ. The consequences arising from those qualities, are the cause which operateth in the birth of the Pŏŏrŏŏsh (106), and determineth whether it shall be in a good or evil body.
(106 Are the cause which operateth in the birth of the Pŏŏrŏŏsh, etc.—That is, The influence of the three Gŏŏn, or qualities, over the human mind, not only determines the future birth of the soul, but into what rank of beings it shall transmigrate; for to transmigrate it is doomed, until it hath attained a degree of wisdom more powerful than the influence of those qualities.)
Pŏŏrŏŏsh is that superior being, who is called Măhēswar, the great God, the most high spirit, who in this body is the observer, the director, the protector, the partaker.
He who conceiveth the Pŏŏrŏŏsh and the Prăkrĕĕtĕĕ, together with the Gŏŏn or qualities, to be even so as I have described them, whatever mode of life he may lead, he is not again subject to mortal birth.
Some men, by meditation, behold, with the mind, the spirit within themselves; others, according to the discipline of the Sānkhyă (contemplative doctrines), and the discipline which is called Kărmă-yōg (practical doctrines); others again, who are not acquainted with this, but have heard it from others, attend to it. But even these, who act but from the report of others, pass beyond the gulf of death.
Know, O chief of the race of Bhărăt, that every thing which is produced in nature, whether animate or inanimate, is produced from the union of Kshētră and Kshētră-gnă, matter and spirit. He who beholdeth the Supreme Being alike in all things, whilst corrupting, itself uncorrupting; and conceiving that God in all things is the same, doth not of himself injure his own soul, goeth the journey of immortality. He who beholdeth all his actions performed by Prăkrĕĕtĕĕ, nature, at the same time perceiveth that the Ătmă or soul is inactive in them. When he beholdeth all the different species in nature comprehended in one alone, and so from it spread forth into their vast variety, he then conceiveth Brăhm, the Supreme Being. This supreme spirit and incorruptible Being, even when it is in the body, neither acteth, nor is it affected, because its nature is without beginning and without quality. As the all-moving Ākās, or ether, from the minuteness of its parts, passeth every where unaffected, even so the omnipresent spirit remaineth in the body unaffected. As a single sun illuminateth the whole world, even so doth the spirit enlighten every body. They who, with the eye of wisdom, perceive the body and the spirit to be thus distinct, and that there is a final release from the animal nature, go to the Supreme.
Lecture (Chapter) 14: Of the Three Gŏŏn or Qualities.
Krĕĕshnă.
I will now reveal unto thee a most sublime knowledge, superior to all others, which having learnt, all the Mŏŏnĕĕs have passed from it to supreme perfection. They take sanctuary under this wisdom, and, being arrived to that virtue which is similar to my own, they are not disturbed on the day of the confusion of all things, nor born again on their renovation.
The great Brăhm is my womb. In it I place my fœtus; and from it is the production of all nature. The great Brăhm is the womb of all those various forms which are conceived in every natural womb, and I am the father who soweth the seed.
There are three Gŏŏn or qualities arising from Prăkrĕĕtĕĕ or nature: Sătwă truth, Răjă passion, and Tāmă darkness; and each of them confineth the incorruptible spirit in the body. The Sătwă-Gŏŏn, because of its purity, is clear and free from defect, and intwineth the soul with sweet and pleasant consequences, and the fruit of wisdom. The Răjă-Gŏŏn is of a passionate nature, arising from the effects of worldly thirst, and imprisoneth the soul with the consequences produced from action. The Tămă-Gŏŏn is the offspring of ignorance, and the confounder of all the faculties of the mind; and it imprisoneth the soul with intoxication, sloth, and idleness. The Sătwă-Gŏŏn prevaileth in felicity, the Răjă in action, and the Tămă, having possessed the soul, prevaileth in intoxication. When the Tămă and the Răjă have been overcome, then the Sătwă appeareth; when the Răjă and the Sătwă, the Tămă; and when the Tămă and the Sătwă, the Răjă. When Gnān, or wisdom, shall become evident in this body at all its gates, then shall it be known that the Sătwă-Gŏŏn is prevalent within. The love of gain, industry, and the commencement of works; intemperance, and inordinate desire, are produced from the prevalency of the Răjă-Gŏŏn; whilst the tokens of the Tămă-Gŏŏn are gloominess, idleness, sottishness, and distraction of thought. When the body is dissolved whilst the Sătwă-Gŏŏn prevaileth, the soul proceedeth to the regions of those immaculate beings who are acquainted with the Most High. When the body findeth dissolution whilst the Răjă-Gŏŏn is predominate, the soul is born again amongst those who are attached to the fruits of their actions. So, in like manner, should the body be dissolved whilst the Tămă-Gŏŏn is prevalent, the spirit is conceived again in the wombs of irrational beings. The fruit of good works is called pure and holy; the fruit of the Răjă-Gŏŏn is pain; and the fruit of the Tămă-Gŏŏn is ignorance. From the Sătwă is produced wisdom, from the Răjă covetousness, and from the Tămă madness, distraction, and ignorance. Those of the Sătwă-Gŏŏn mount on high, those of the Răjă stay in the middle, whilst those abject followers of the Tămă-Gŏŏn sink below.
When he who beholdeth perceiveth no other agent than these qualities, and discovereth that there is a being superior to them, he at length findeth my nature; and when the soul hath surpassed these three qualities, which are co-existent with the body, it is delivered from birth and death, old-age and pain, and drinketh of the water of immortality.
Ărjŏŏn.
By what tokens is it known that a man hath surpassed these three qualities? What is his practice? What are the means by which he overcometh them?
Krĕĕshnă.
He, O son of Pāndŏŏ, who despiseth not the light of wisdom, the attention to worldly things, and the distraction of thought when they come upon him, nor longeth for them when they disappear; who, like one who is of no party, sitteth unagitated by the three qualities; who, whilst the qualities are present, standeth still and moveth not; who is self-dependent and the same in ease and pain, and to whom iron, stone, and gold are as one; firm alike in love and dislike, and the same whether praised or blamed; the same in honor and disgrace; the same on the part of the friend and the foe, and who forsaketh all enterprize; such a one hath surmounted the influence of the qualities. And he, my servant, who serveth me alone with due attention, having overcome the influence of the qualities, is formed to be absorbed in Brăhm, the Supreme. I am the emblem of the immortal, and of the incorruptible; of the eternal, of justice, and of endless bliss.
I will now reveal unto thee a most sublime knowledge, superior to all others, which having learnt, all the Mŏŏnĕĕs have passed from it to supreme perfection. They take sanctuary under this wisdom, and, being arrived to that virtue which is similar to my own, they are not disturbed on the day of the confusion of all things, nor born again on their renovation.
The great Brăhm is my womb. In it I place my fœtus; and from it is the production of all nature. The great Brăhm is the womb of all those various forms which are conceived in every natural womb, and I am the father who soweth the seed.
There are three Gŏŏn or qualities arising from Prăkrĕĕtĕĕ or nature: Sătwă truth, Răjă passion, and Tāmă darkness; and each of them confineth the incorruptible spirit in the body. The Sătwă-Gŏŏn, because of its purity, is clear and free from defect, and intwineth the soul with sweet and pleasant consequences, and the fruit of wisdom. The Răjă-Gŏŏn is of a passionate nature, arising from the effects of worldly thirst, and imprisoneth the soul with the consequences produced from action. The Tămă-Gŏŏn is the offspring of ignorance, and the confounder of all the faculties of the mind; and it imprisoneth the soul with intoxication, sloth, and idleness. The Sătwă-Gŏŏn prevaileth in felicity, the Răjă in action, and the Tămă, having possessed the soul, prevaileth in intoxication. When the Tămă and the Răjă have been overcome, then the Sătwă appeareth; when the Răjă and the Sătwă, the Tămă; and when the Tămă and the Sătwă, the Răjă. When Gnān, or wisdom, shall become evident in this body at all its gates, then shall it be known that the Sătwă-Gŏŏn is prevalent within. The love of gain, industry, and the commencement of works; intemperance, and inordinate desire, are produced from the prevalency of the Răjă-Gŏŏn; whilst the tokens of the Tămă-Gŏŏn are gloominess, idleness, sottishness, and distraction of thought. When the body is dissolved whilst the Sătwă-Gŏŏn prevaileth, the soul proceedeth to the regions of those immaculate beings who are acquainted with the Most High. When the body findeth dissolution whilst the Răjă-Gŏŏn is predominate, the soul is born again amongst those who are attached to the fruits of their actions. So, in like manner, should the body be dissolved whilst the Tămă-Gŏŏn is prevalent, the spirit is conceived again in the wombs of irrational beings. The fruit of good works is called pure and holy; the fruit of the Răjă-Gŏŏn is pain; and the fruit of the Tămă-Gŏŏn is ignorance. From the Sătwă is produced wisdom, from the Răjă covetousness, and from the Tămă madness, distraction, and ignorance. Those of the Sătwă-Gŏŏn mount on high, those of the Răjă stay in the middle, whilst those abject followers of the Tămă-Gŏŏn sink below.
When he who beholdeth perceiveth no other agent than these qualities, and discovereth that there is a being superior to them, he at length findeth my nature; and when the soul hath surpassed these three qualities, which are co-existent with the body, it is delivered from birth and death, old-age and pain, and drinketh of the water of immortality.
Ărjŏŏn.
By what tokens is it known that a man hath surpassed these three qualities? What is his practice? What are the means by which he overcometh them?
Krĕĕshnă.
He, O son of Pāndŏŏ, who despiseth not the light of wisdom, the attention to worldly things, and the distraction of thought when they come upon him, nor longeth for them when they disappear; who, like one who is of no party, sitteth unagitated by the three qualities; who, whilst the qualities are present, standeth still and moveth not; who is self-dependent and the same in ease and pain, and to whom iron, stone, and gold are as one; firm alike in love and dislike, and the same whether praised or blamed; the same in honor and disgrace; the same on the part of the friend and the foe, and who forsaketh all enterprize; such a one hath surmounted the influence of the qualities. And he, my servant, who serveth me alone with due attention, having overcome the influence of the qualities, is formed to be absorbed in Brăhm, the Supreme. I am the emblem of the immortal, and of the incorruptible; of the eternal, of justice, and of endless bliss.
Friday, April 1, 2011
Lecture (Chapter) 15: Of Pŏŏrŏŏshōttămă.
(Numbers in parentheses refer to the numbered notes that follow, which are also in parentheses.)
Krĕĕshnă.
The incorruptible being is likened unto the tree Ăswătthă, whose root is above and whose branches are below, and whose leaves are the Vēds. He who knoweth that, is acquainted with the Vēds. Its branches growing from the three Gŏŏn or qualities, whose lesser shoots are the objects of the organs of sense, spread forth some high and some low. The roots which are spread abroad below, in the regions of mankind, are restrained by action. Its form is not to be found here, neither its beginning, nor its end, nor its likeness. When a man hath cut down this Aswătthă, whose root is so firmly fixed, with the strong ax of disinterest, from that time that place is to be sought from whence there is no return for those who find it; and I make manifest that first Pŏŏrŏŏsh from whom is produced the ancient progression of all things.
Those who are free from pride and ignorance, have prevailed over those faults which arise from the consequences of action, have their minds constantly employed in watching over and restraining the inordinate desires, and are freed from contrary causes, whose consequences bring both pleasure and pain, are no longer confounded in their minds, and ascend to that place which endureth for ever. Neither the sun, nor the moon, nor the fire enlighteneth that place from whence there is no return, and which is the supreme mansion of my abode.
It is even a portion of myself that in this animal world is the universal spirit of all things. It draweth together the five organs and the mind, which is the sixth, that it may obtain a body, and that it may leave it again; and Eĕswăr, having taken them under his charge, accompanieth them from his own abode as the breeze the fragrance from the flower. He presideth over the organs of hearing, seeing, feeling, tasting, and smelling, together with the mind, and attendeth to their objects. The foolish see it not, attended by the Gŏŏn or qualities, in expiring, in being, or in enjoying; but those who are endued with the eye of wisdom behold it. Those also who industriously apply their minds in meditation may perceive it planted in their own breasts, whilst those of unformed minds and weak judgments, labouring, find it not.
Know that the light which proceedeth from the sun and illuminateth the whole world, and the light which is in the moon, and in the fire, are mine. I pervade all things in nature, and guard them with my beams. I am the moon, whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field. I am the fire residing in the bodies of all things which have life, where, joined with the two spirits which are called Prān and Opān (107), I digest the food which they eat, which is of four kinds (108).
(107 Prān and Ŏpān.—The breathing spirit, and the spirit which acteth in the bowels to expel the fæces.)
(108 Which is of four kinds.—Either to be masticated with the teeth, lapped in with the tongue, sucked in by the lips, or imbibed by the throat.)
I penetrate into the hearts of all men; and from me proceed memory, knowledge, and the loss of both. I am to be known by all the Vēds or books of divine knowledge: I am he who formed the Vēdānt (109), and I am he who knoweth the Vēds.
(109 The Vēdant.—A metaphysical treatise on the nature of God, which teacheth that matter is a mere delusion, the supposed author of which is Vyās.)
There are two kinds of Pŏŏrŏŏsh in the world, the one corruptible, the other incorruptible. The corruptible Pŏŏrŏŏsh is the body of all things in nature; the incorruptible is called Kŏŏthăstă, or he who standeth on the pinnacle (110).
(110 Kŏŏthăstă, or he who standeth on the pinnacle.—The divine essence, which, according to the opinion of some of their philosophers, is without quality, and sitteth aloof inactive.)
There is another Pŏŏrŏŏsh (111) most high, the Părămātmă or supreme soul, who inhabiteth the three regions of the world, even the incorruptible Eĕswăr.
(111 There is another Pŏŏrŏŏsh, etc. etc.—This, and the following period, are so full of mystery, that the Translator despairs of revealing it to the satisfaction of the reader. Perhaps Krĕĕshnă only means to collect into one view the several appellations Kŏŏthăstă, Pŏŏrŏŏsh, Părămātmă, Eĕswăr, and Pŏŏrŏŏshōttămă, by which the Deity is described by as many different theologists, in order to expose their various opinions respecting his nature, and unite them in one.)
Because I am above corruption, so also am I superior to incorruption; wherefore in this world, and in the Vēds, I am called Pŏŏrŏŏshōttămă. The man of a sound judgment, who conceiveth me thus to be the Pŏŏrŏŏshōttămă, knoweth all things, and serveth me in every principle.
Thus, O Ărjŏŏn, have I made known unto thee this most mysterious Sāstră (112); and he who understandeth it shall be a wise man, and the performer of all that is fit to be done.
(112 Sāstră.—Any book of Divine authority.)
Krĕĕshnă.
The incorruptible being is likened unto the tree Ăswătthă, whose root is above and whose branches are below, and whose leaves are the Vēds. He who knoweth that, is acquainted with the Vēds. Its branches growing from the three Gŏŏn or qualities, whose lesser shoots are the objects of the organs of sense, spread forth some high and some low. The roots which are spread abroad below, in the regions of mankind, are restrained by action. Its form is not to be found here, neither its beginning, nor its end, nor its likeness. When a man hath cut down this Aswătthă, whose root is so firmly fixed, with the strong ax of disinterest, from that time that place is to be sought from whence there is no return for those who find it; and I make manifest that first Pŏŏrŏŏsh from whom is produced the ancient progression of all things.
Those who are free from pride and ignorance, have prevailed over those faults which arise from the consequences of action, have their minds constantly employed in watching over and restraining the inordinate desires, and are freed from contrary causes, whose consequences bring both pleasure and pain, are no longer confounded in their minds, and ascend to that place which endureth for ever. Neither the sun, nor the moon, nor the fire enlighteneth that place from whence there is no return, and which is the supreme mansion of my abode.
It is even a portion of myself that in this animal world is the universal spirit of all things. It draweth together the five organs and the mind, which is the sixth, that it may obtain a body, and that it may leave it again; and Eĕswăr, having taken them under his charge, accompanieth them from his own abode as the breeze the fragrance from the flower. He presideth over the organs of hearing, seeing, feeling, tasting, and smelling, together with the mind, and attendeth to their objects. The foolish see it not, attended by the Gŏŏn or qualities, in expiring, in being, or in enjoying; but those who are endued with the eye of wisdom behold it. Those also who industriously apply their minds in meditation may perceive it planted in their own breasts, whilst those of unformed minds and weak judgments, labouring, find it not.
Know that the light which proceedeth from the sun and illuminateth the whole world, and the light which is in the moon, and in the fire, are mine. I pervade all things in nature, and guard them with my beams. I am the moon, whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field. I am the fire residing in the bodies of all things which have life, where, joined with the two spirits which are called Prān and Opān (107), I digest the food which they eat, which is of four kinds (108).
(107 Prān and Ŏpān.—The breathing spirit, and the spirit which acteth in the bowels to expel the fæces.)
(108 Which is of four kinds.—Either to be masticated with the teeth, lapped in with the tongue, sucked in by the lips, or imbibed by the throat.)
I penetrate into the hearts of all men; and from me proceed memory, knowledge, and the loss of both. I am to be known by all the Vēds or books of divine knowledge: I am he who formed the Vēdānt (109), and I am he who knoweth the Vēds.
(109 The Vēdant.—A metaphysical treatise on the nature of God, which teacheth that matter is a mere delusion, the supposed author of which is Vyās.)
There are two kinds of Pŏŏrŏŏsh in the world, the one corruptible, the other incorruptible. The corruptible Pŏŏrŏŏsh is the body of all things in nature; the incorruptible is called Kŏŏthăstă, or he who standeth on the pinnacle (110).
(110 Kŏŏthăstă, or he who standeth on the pinnacle.—The divine essence, which, according to the opinion of some of their philosophers, is without quality, and sitteth aloof inactive.)
There is another Pŏŏrŏŏsh (111) most high, the Părămātmă or supreme soul, who inhabiteth the three regions of the world, even the incorruptible Eĕswăr.
(111 There is another Pŏŏrŏŏsh, etc. etc.—This, and the following period, are so full of mystery, that the Translator despairs of revealing it to the satisfaction of the reader. Perhaps Krĕĕshnă only means to collect into one view the several appellations Kŏŏthăstă, Pŏŏrŏŏsh, Părămātmă, Eĕswăr, and Pŏŏrŏŏshōttămă, by which the Deity is described by as many different theologists, in order to expose their various opinions respecting his nature, and unite them in one.)
Because I am above corruption, so also am I superior to incorruption; wherefore in this world, and in the Vēds, I am called Pŏŏrŏŏshōttămă. The man of a sound judgment, who conceiveth me thus to be the Pŏŏrŏŏshōttămă, knoweth all things, and serveth me in every principle.
Thus, O Ărjŏŏn, have I made known unto thee this most mysterious Sāstră (112); and he who understandeth it shall be a wise man, and the performer of all that is fit to be done.
(112 Sāstră.—Any book of Divine authority.)
Lecture (Chapter) 16: Of Good and Evil Destiny.
Krĕĕshnă.
The man who is born with divine destiny is endued with the following qualities: exemption from fear, a purity of heart, a constant attention to the discipline of his understanding; charity, self-restraint, religion, study, penance, rectitude, freedom from doing wrong, veracity, freedom from anger, resignation, temperance, freedom from slander, universal compassion, exemption from the desire of slaughter, mildness, modesty, discretion, dignity, patience, fortitude, chastity, unrevengefulness, and a freedom from vain-glory: whilst those who come into life under the influence of the evil destiny are distinguished by hypocrisy, pride, presumption, anger, harshness of speech, and ignorance. The divine destiny is for Mōksh, or eternal absorption in the divine nature; and the evil destiny confineth the soul to mortal birth. Fear not, Ărjŏŏn, for thou art born with the divine destiny before thee. Thus there are two kinds of destiny prevailing in the world. The nature of the good destiny hath been fully explained. Hear what is the nature of the evil.
Those who are born under the influence of the evil destiny know not what it is to proceed in virtue, or recede from vice; nor is purity, veracity, or the practice of morality to be found in them. They say the world is without beginning, and without end, and without an Eĕswăr; that all things are conceived by the junction of the sexes; and that love is the only cause. These lost souls, and men of little understandings, having fixed upon this vision, are born of dreadful and inhuman deeds for the destruction of the world. They trust to their carnal appetites, which are hard to be satisfied; are hypocrites, and overwhelmed with madness and intoxication. Because of their folly they adopt false doctrines, and continue to live the life of impurity. They abide by their inconceivable opinions, even unto the day of confusion, and determine within their own minds that the gratification of the sensual appetites is the supreme good. Fast bound by the hundred cords of hope, and placing all their trust in lust and anger, they seek by injustice the accumulation of wealth, for the gratification of their inordinate desires. “This, to-day, hath been acquired by me. I shall obtain this object of my heart. This wealth I have, and this shall I have also. This foe have I already slain, and others will I forthwith vanquish. I am Eĕswăr, and I enjoy; I am consummate, I am powerful, and I am happy; I am rich, and I am endued with precedence amongst men; and where is there another like unto me? I will make presents at the feasts and be merry.” In this manner do those ignorant men talk, whose minds are thus gone astray. Confounded with various thoughts and designs, they are entangled in the net of folly; and being firmly attached to the gratification of their lusts, they sink at length into the Nărăk of impurity. Being self-conceited, stubborn, and ever in pursuit of wealth and pride, they worship with the name of worship and hypocrisy, and not according to divine ordination; and, placing all their trust in pride, power, ostentation, lust, and anger, they are overwhelmed with calumny and detraction, and hate me in themselves and others: wherefore I cast down upon the earth those furious abject wretches, those evil beings who thus despise me, into the wombs of evil spirits and unclean beasts. Being doomed to the wombs of Ăsŏŏrs from birth to birth, at length not finding me, they go unto the most infernal regions. There are these three passages to Nărăk (or the infernal regions); lust, anger, and avarice, which are the destroyers of the soul; wherefore a man should avoid them; for, being freed from these gates of sin, which arise from the influence of the Tămă-Gŏŏn, he advanceth his own happiness; and at length he goeth the journey of the Most High. He who abandoneth the dictates of the Sāstră to follow the dictates of his lusts, attaineth neither perfection, happiness, nor the regions of the Most High. Wherefore, O Ărjŏŏn, having made thyself acquainted with the precepts of the Sāstră, in the establishment of what is fit and unfit to be done, thou shouldst perform those works which are declared by the commandments of the Sāstră.
The man who is born with divine destiny is endued with the following qualities: exemption from fear, a purity of heart, a constant attention to the discipline of his understanding; charity, self-restraint, religion, study, penance, rectitude, freedom from doing wrong, veracity, freedom from anger, resignation, temperance, freedom from slander, universal compassion, exemption from the desire of slaughter, mildness, modesty, discretion, dignity, patience, fortitude, chastity, unrevengefulness, and a freedom from vain-glory: whilst those who come into life under the influence of the evil destiny are distinguished by hypocrisy, pride, presumption, anger, harshness of speech, and ignorance. The divine destiny is for Mōksh, or eternal absorption in the divine nature; and the evil destiny confineth the soul to mortal birth. Fear not, Ărjŏŏn, for thou art born with the divine destiny before thee. Thus there are two kinds of destiny prevailing in the world. The nature of the good destiny hath been fully explained. Hear what is the nature of the evil.
Those who are born under the influence of the evil destiny know not what it is to proceed in virtue, or recede from vice; nor is purity, veracity, or the practice of morality to be found in them. They say the world is without beginning, and without end, and without an Eĕswăr; that all things are conceived by the junction of the sexes; and that love is the only cause. These lost souls, and men of little understandings, having fixed upon this vision, are born of dreadful and inhuman deeds for the destruction of the world. They trust to their carnal appetites, which are hard to be satisfied; are hypocrites, and overwhelmed with madness and intoxication. Because of their folly they adopt false doctrines, and continue to live the life of impurity. They abide by their inconceivable opinions, even unto the day of confusion, and determine within their own minds that the gratification of the sensual appetites is the supreme good. Fast bound by the hundred cords of hope, and placing all their trust in lust and anger, they seek by injustice the accumulation of wealth, for the gratification of their inordinate desires. “This, to-day, hath been acquired by me. I shall obtain this object of my heart. This wealth I have, and this shall I have also. This foe have I already slain, and others will I forthwith vanquish. I am Eĕswăr, and I enjoy; I am consummate, I am powerful, and I am happy; I am rich, and I am endued with precedence amongst men; and where is there another like unto me? I will make presents at the feasts and be merry.” In this manner do those ignorant men talk, whose minds are thus gone astray. Confounded with various thoughts and designs, they are entangled in the net of folly; and being firmly attached to the gratification of their lusts, they sink at length into the Nărăk of impurity. Being self-conceited, stubborn, and ever in pursuit of wealth and pride, they worship with the name of worship and hypocrisy, and not according to divine ordination; and, placing all their trust in pride, power, ostentation, lust, and anger, they are overwhelmed with calumny and detraction, and hate me in themselves and others: wherefore I cast down upon the earth those furious abject wretches, those evil beings who thus despise me, into the wombs of evil spirits and unclean beasts. Being doomed to the wombs of Ăsŏŏrs from birth to birth, at length not finding me, they go unto the most infernal regions. There are these three passages to Nărăk (or the infernal regions); lust, anger, and avarice, which are the destroyers of the soul; wherefore a man should avoid them; for, being freed from these gates of sin, which arise from the influence of the Tămă-Gŏŏn, he advanceth his own happiness; and at length he goeth the journey of the Most High. He who abandoneth the dictates of the Sāstră to follow the dictates of his lusts, attaineth neither perfection, happiness, nor the regions of the Most High. Wherefore, O Ărjŏŏn, having made thyself acquainted with the precepts of the Sāstră, in the establishment of what is fit and unfit to be done, thou shouldst perform those works which are declared by the commandments of the Sāstră.
Lecture (Chapter) 17: Of Faith Divided into Three Species.
(Numbers in parentheses refer to the numbered notes below them, also in parentheses.)
Ărjŏŏn.
What is the guide of those men, who, although they neglect the precepts of the Sāstră, yet worship with faith? Is it the Sătwă, the Răjă, or the Tămă-Gŏŏn?
Krĕĕshnă.
The faith of mortals is of three kinds, and is produced from the constitution. It is denominated after the three Gŏŏn, Sātwăkēē, Rājăsēē, or Tāmăsēē. Hear what these are. The faith of every one is a copy of that which is produced from the Sătwă-Gŏŏn. The mortal Pŏŏrŏŏsh being formed with faith, of whatever nature he may be, with that kind of faith is he endued. Those who are of the disposition which ariseth from the Sătwă-Gŏŏn worship the Dēws; those of the Răjă-Gŏŏn the Yăkshăs, and the Răkshăs; and those of the Tămă-Gŏŏn worship the departed spirits and the tribe of Bhōōts. Those men who perform severe mortifications of the flesh, not authorized by the Sāstră, are possessed of hypocrisy and pride, and overwhelmed with lust, passion, and tyrannic strength. Those fools torment the spirit that is in the body, and myself also who am in them. Know what are the resolutions of those who are born under the influence of the evil spirit.
There are three kinds of food which are dear unto all men. Worship, zeal (113), and charity are each of them also divided into three species. Hear what are their distinctions.
(113 Zeal, in the vulgar acceptation of the word, signifies the voluntary infliction of pain, the modes of doing which, as practised to this day by the zealots of India, are as various as they are horrible and astonishing. Krĕĕshnă, by pointing out what true zeal is, tacitly condemns those extravagant mortifications of the flesh.)
The food that is dear unto those of the Sătwă-Gŏŏn is such as increases their length of days, their power and their strength, and keeps them free from sickness, happy and contented. It is pleasing to the palate, nourishing, permanent, and congenial to the body. It is neither too bitter, too sour, too salt, too hot, too pungent, too astringent, nor too inflammable. The food that is coveted by those of the Răjă-Gŏŏn giveth nothing but pain and misery: and the delight of those in whom the Tămă-Gŏŏn prevaileth, is such as was dressed the day before, and is out of season; hath lost its taste, and is grown putrid; the leavings of others, and all things that are impure.
That worship which is directed by divine precept, and is performed without the desire of reward, as necessary to be done, and with an attentive mind, is of the Sătwă-Gŏŏn.
The worship which is performed with a view to the fruit, and with hypocrisy, is of the Tămă-Gŏŏn.
The worship which is performed without regard to the precepts of the law, without the distribution of bread, without the usual invocations, without gifts to the Brāhmăns at the conclusion, and without faith, is of the Răjă-Gŏŏn.
Respect to the Dēws, to Brāhmăns, masters, and learned men; chastity, rectitude, the worship of the Deity, and a freedom from injury, are called bodily zeal.
Gentleness, justness, kindness, and benignity of speech, and attention to one’s particular studies, are called verbal zeal.
Content of mind, mildness of temper, devotion, restraint of the passions, and a purity of soul, are called mental zeal.
This threefold zeal being warmed with supreme faith, and performed by men who long not for the fruit of action, is of the Sătwă-Gŏŏn.
The zeal which is shewn by hypocrisy, for the sake of the reputation of sanctity, honor, and respect, is said to be of the Răjă-Gŏŏn; and it is inconstant and uncertain.
The zeal which is exhibited with self-torture, by the fool, without examination, or for the purpose of injuring another, is of the Tămă-Gŏŏn.
That charity which is bestowed by the disinterested, because it is proper to be given, in due place and season, and to proper objects, is of the Sătwă-Gŏŏn.
That which is given in expectation of a return, or for the sake of the fruit of the action, and with reluctancy, is of the Răjă-Gŏŏn.
That which is given out of place and season, and to unworthy objects, and, at the same time, ungraciously and scornfully, is pronounced to be of the Tămă-Gŏŏn.
Ōm, Tăt, and Săt, are the three mystic characters used to denote the deity.
By him in the beginning were appointed the Brāhmăns, the Vēds, and religion: hence the sacrificial, charitable, and zealous ceremonies of the expounders of the word of God, as they are ordained by the law, constantly proceed after they have pronounced Ōm!
Tăt having been pronounced by those who long for immortality, without any inclination for a temporary reward of their actions, then are performed the ceremonies of worship and zeal, and the various deeds of charity.
The word Săt is used for qualities which are true, and for qualities that are holy. The word Săt is also applied to deeds which are praiseworthy. Attention in worship, zeal, and deeds of charity, are also called Săt. Deeds which are performed for Tăt are also to be esteemed Săt.
Whatever is performed without faith, whether it be sacrifices, deeds of charity, or mortifications of the flesh, is called Asăt; and is not for this world or that which is above.
Ărjŏŏn.
What is the guide of those men, who, although they neglect the precepts of the Sāstră, yet worship with faith? Is it the Sătwă, the Răjă, or the Tămă-Gŏŏn?
Krĕĕshnă.
The faith of mortals is of three kinds, and is produced from the constitution. It is denominated after the three Gŏŏn, Sātwăkēē, Rājăsēē, or Tāmăsēē. Hear what these are. The faith of every one is a copy of that which is produced from the Sătwă-Gŏŏn. The mortal Pŏŏrŏŏsh being formed with faith, of whatever nature he may be, with that kind of faith is he endued. Those who are of the disposition which ariseth from the Sătwă-Gŏŏn worship the Dēws; those of the Răjă-Gŏŏn the Yăkshăs, and the Răkshăs; and those of the Tămă-Gŏŏn worship the departed spirits and the tribe of Bhōōts. Those men who perform severe mortifications of the flesh, not authorized by the Sāstră, are possessed of hypocrisy and pride, and overwhelmed with lust, passion, and tyrannic strength. Those fools torment the spirit that is in the body, and myself also who am in them. Know what are the resolutions of those who are born under the influence of the evil spirit.
There are three kinds of food which are dear unto all men. Worship, zeal (113), and charity are each of them also divided into three species. Hear what are their distinctions.
(113 Zeal, in the vulgar acceptation of the word, signifies the voluntary infliction of pain, the modes of doing which, as practised to this day by the zealots of India, are as various as they are horrible and astonishing. Krĕĕshnă, by pointing out what true zeal is, tacitly condemns those extravagant mortifications of the flesh.)
The food that is dear unto those of the Sătwă-Gŏŏn is such as increases their length of days, their power and their strength, and keeps them free from sickness, happy and contented. It is pleasing to the palate, nourishing, permanent, and congenial to the body. It is neither too bitter, too sour, too salt, too hot, too pungent, too astringent, nor too inflammable. The food that is coveted by those of the Răjă-Gŏŏn giveth nothing but pain and misery: and the delight of those in whom the Tămă-Gŏŏn prevaileth, is such as was dressed the day before, and is out of season; hath lost its taste, and is grown putrid; the leavings of others, and all things that are impure.
That worship which is directed by divine precept, and is performed without the desire of reward, as necessary to be done, and with an attentive mind, is of the Sătwă-Gŏŏn.
The worship which is performed with a view to the fruit, and with hypocrisy, is of the Tămă-Gŏŏn.
The worship which is performed without regard to the precepts of the law, without the distribution of bread, without the usual invocations, without gifts to the Brāhmăns at the conclusion, and without faith, is of the Răjă-Gŏŏn.
Respect to the Dēws, to Brāhmăns, masters, and learned men; chastity, rectitude, the worship of the Deity, and a freedom from injury, are called bodily zeal.
Gentleness, justness, kindness, and benignity of speech, and attention to one’s particular studies, are called verbal zeal.
Content of mind, mildness of temper, devotion, restraint of the passions, and a purity of soul, are called mental zeal.
This threefold zeal being warmed with supreme faith, and performed by men who long not for the fruit of action, is of the Sătwă-Gŏŏn.
The zeal which is shewn by hypocrisy, for the sake of the reputation of sanctity, honor, and respect, is said to be of the Răjă-Gŏŏn; and it is inconstant and uncertain.
The zeal which is exhibited with self-torture, by the fool, without examination, or for the purpose of injuring another, is of the Tămă-Gŏŏn.
That charity which is bestowed by the disinterested, because it is proper to be given, in due place and season, and to proper objects, is of the Sătwă-Gŏŏn.
That which is given in expectation of a return, or for the sake of the fruit of the action, and with reluctancy, is of the Răjă-Gŏŏn.
That which is given out of place and season, and to unworthy objects, and, at the same time, ungraciously and scornfully, is pronounced to be of the Tămă-Gŏŏn.
Ōm, Tăt, and Săt, are the three mystic characters used to denote the deity.
By him in the beginning were appointed the Brāhmăns, the Vēds, and religion: hence the sacrificial, charitable, and zealous ceremonies of the expounders of the word of God, as they are ordained by the law, constantly proceed after they have pronounced Ōm!
Tăt having been pronounced by those who long for immortality, without any inclination for a temporary reward of their actions, then are performed the ceremonies of worship and zeal, and the various deeds of charity.
The word Săt is used for qualities which are true, and for qualities that are holy. The word Săt is also applied to deeds which are praiseworthy. Attention in worship, zeal, and deeds of charity, are also called Săt. Deeds which are performed for Tăt are also to be esteemed Săt.
Whatever is performed without faith, whether it be sacrifices, deeds of charity, or mortifications of the flesh, is called Asăt; and is not for this world or that which is above.
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