Mahabharata: Vol. 5 (23 page)

‘“The lord said,
‘I am again stating the excellent and supreme out of all types of
knowledge. Knowing that, all the sages
are freed from this
⁴⁹⁵
and attain supreme liberation. Seeking refuge in this knowledge and attaining
my true nature, they are not born at the time of creation, nor suffer at the time of
destruction. O descendant of the Bharata lineage! The great brahman
⁴⁹⁶
is my womb. Into that, I place the seed.
⁴⁹⁷
And from that, all the beings are created. O Kounteya! The different forms that
are created in all wombs, the great brahman
⁴⁹⁸
is like their mother
⁴⁹⁹
and I am the father who provides the seed. O mighty-armed one! The qualities
sattva, rajas and tamas, generated from nature, bind the indestructible atman in the
body. O sinless one! Among these,
⁵⁰⁰
sattva is shining because it is pure and is without sin, but ties down the
atman because of attachment to happiness and knowledge.
⁵⁰¹
O Kounteya! Know rajas to be based on desire and the origin of thirst and
attachment.
⁵⁰²
That
⁵⁰³
binds the atman
⁵⁰⁴
firmly because of attachment to action. O descendant of the Bharata lineage!
Know tamas to be born from ignorance and the source of delusion in every being.
That
⁵⁰⁵
binds firmly through
error,
⁵⁰⁶
sloth and sleep.
⁵⁰⁷
O descendant of the Bharata lineage! Sattva attaches to happiness and rajas
attaches to action. Tamas veils knowledge and attaches to errors. O descendant of
the Bharata lineage! Sattva overcomes rajas and tamas and becomes strong, rajas,
sattva and tamas, and tamas, sattva and rajas.
⁵⁰⁸
Know that when the light of knowledge is ignited in all the gates of this
body,
⁵⁰⁹
it is only then that sattva becomes strong. O best of the Bharata lineage!
Greed,
⁵¹⁰
inclination, beginnings of action,
⁵¹¹
restlessness and desire—these are created when rajas becomes strong.
O descendant of the Kuru lineage! Darkness, lack of enterprise, inadvertence and
delusion—these are created when tamas becomes strong. If a being dies when
sattva becomes strong, then he attains the shining
⁵¹²
world reserved for those who have the supreme knowledge. Death when rajas
become strong leads to rebirth as someone addicted to action. And death when
tamas,
⁵¹³
leads to rebirth as subhuman species.
⁵¹⁴
It has been said that sattva-type action has the fruit of pure happiness,
rajas-type has the fruit of unhappiness and tamas-type has the fruit of ignorance.
From sattva, wisdom results, and from rajas, greed, and from tamas, only
inadvertence, delusion and ignorance result. Those with a preponderance of sattva
ascend above.
⁵¹⁵
Those with
rajas stay in the middle.
⁵¹⁶
Those with despicable tamas qualities, descend below.
⁵¹⁷
When the seer doesn’t see any agent other than the qualities and
knows that which is beyond the qualities, he attains my nature.
⁵¹⁸
When the being transcends the three qualities that are the origin of the body,
he attains immortality, free from birth, death, old age and
unhappiness.’

‘“Arjuna said,
‘O lord! From what signs does one know one who has transcended? What is
his conduct? And how does he transcend these three qualities?’

‘“The lord said,
‘O Pandava! He who is engaged in knowledge and inclination and delusion
and yet does not hate, nor desire if these are withdrawn.
⁵¹⁹
He is established in indifference and the qualities don’t disturb
him. Knowing the action of the qualities to be of this form, he is steady and
doesn’t waver. Equal between happiness and unhappiness, established in
himself,
⁵²⁰
equal between earth, stone and gold, similar in treatment of the loved and the
hated, tranquil, similar between praise and censure. He who treats respect and
insult alike, friend and enemy alike and discards all beginnings of action,
⁵²¹
he is said to have transcended
the qualities.’ He
who worships me single-mindedly and with unwavering devotion, he transcends these
qualities and is worthy of attaining the state of the brahman. Because I am the
embodiment of the brahman—indestructible, immortal,
⁵²²
and also of eternal dharma and absolute
bliss.’”’
⁵²³

‘“The lord said,
‘They say the ashvattha tree,
⁵²⁴
with a root above and branches below, is indestructible. He who knows that its
leaves are the metres
⁵²⁵
knows the truth. Specially nurtured by the gunas, with objects
⁵²⁶
as its shoots, its branches extend upwards and downwards. In the world of men,
its rootlings
⁵²⁷
stretch downwards, the cause of action. In this,
⁵²⁸
this form
⁵²⁹
is not felt, nor the end, nor the beginning. Nor even its establishment.
Slicing the thick root of this ashvattha with the weapon of
firm detachment, thereafter, one must seek that goal, the attainment of which means
no return,
⁵³⁰
stating, “I seek refuge in that original being, from whom this
eternal process is created,” without pride and delusion, having conquered
the fault of attachment, constant in the knowledge of the atman, having restrained
desire, freed from the opposites of happiness and unhappiness, the wise go to that
indestructible goal. Attaining that, there is no return. The sun cannot light
that,
⁵³¹
nor the moon, nor fire. That is my supreme abode. Indeed, part of my eternal
form is established as beings in nature and attracts the mind and six
⁵³²
senses to the world of beings. Like the wind carries away fragrance from
receptacles,
⁵³³
the lord,
⁵³⁴
when it discards one body and attains another one, takes these
⁵³⁵
with it and leaves. This
⁵³⁶
is established in the ears, the eyes, touch, the tongue, the nose and also the
mind and enjoys objects. The deluded do not see the establishment and also the
enjoyment and progress, with the qualities as attributes.
⁵³⁷
Those with eyes of wisdom, see this. Careful
⁵³⁸
yogis, established in the atman, see this. Despite care, those who are not
established in the atman, and are without consciousness, don’t see this.
The energy in the sun that lights up the entire world, that in the moon and that too
in the fire, know that energy to be mine. I enter the earth and hold
up the beings with my energy. As the watery moon, I nourish all
the herbs.
⁵³⁹
I am established in the bodies of beings as the fire of digestion. I mingle
with the prana and apana breath
⁵⁴⁰
and digest the four types of food.
⁵⁴¹
I am established in the hearts of all beings. I result in memory and knowledge
and their lack. Indeed, it is I who am the knowledge of the Vedas and the origin of
Vedanta. And I am the knower of the Vedas.
⁵⁴²
The destructible and the indestructible, these two purushas exist in the world.
All these beings are destructible.
⁵⁴³
The fixed is known as the indestructible.
⁵⁴⁴
That apart, there is a supreme purusha known as the paramatman, who enters the
three worlds and sustains them—the indestructible Lord. Because I am
beyond destruction and superior even to the indestructible, therefore, I am known as
the supreme being
⁵⁴⁵
in this world
⁵⁴⁶
and in the Vedas. O descendant of the Bharata lineage! Without delusion, he who
knows me as the supreme being, he is omniscient and worships me in every way. O pure
one! O descendant of the Bharata lineage! Thus, this extremely secret knowledge has
been related by me. This understanding leads to knowledge and
accomplishment.’”’
⁵⁴⁷

‘“The lord said,
‘O descendant of the Bharata lineage! Absence of fear, pureness of
heart,
⁵⁴⁹
steadiness in jnana yoga,
⁵⁵⁰
donation, and control,
⁵⁵¹
yajnas, self-study,
⁵⁵²
practice of austerities and simplicity,
⁵⁵³
absence of injury to others, truthfulness, lack of anger, renunciation,
tranquility, lack of criticism of others, compassion towards beings, lack of
avarice, gentleness, sense of shame,
⁵⁵⁴
steadfastness, energy, forgiveness, perseverance, cleanliness, absence of
hatred, absence of ego—these belong to the person born towards divine
wealth.
⁵⁵⁵
O Partha! Arrogance, insolence, egoism, anger, cruelty and
ignorance—these belong to birth towards demonic wealth. Divine wealth is
for liberation. Demonic wealth is for bondage. O Pandava! Do not sorrow. You have
been born towards divine wealth. O Partha! In this world, two types of beings are
created, divine and demonic. The divine has been stated in detail. Hear from me
about the demonic. Demonic people do not know about inclination and
disinclination.
⁵⁵⁶
In them, there is no purity nor righteousness, nor even truthfulness. They say
the world
is full of falsehood,
⁵⁵⁷
without basis,
⁵⁵⁸
without a lord, created without continuity
⁵⁵⁹
and with no reason other than to satisfy desire. Resorting to such views, with
distorted minds, little intelligence and cruel action, they perform evil deeds. They
are born to destroy the world. Seeking refuge in insatiable desires, deluded with a
sense of insolence, pride and arrogance, accepting search of the untrue
⁵⁶⁰
and performing impure rites, they act. Resorting to immeasurable thoughts till
the time of destruction,
⁵⁶¹
convinced certainly that the enjoyment of desire is supreme, tied down with the
noose of a hundred hopes, prone to lust and anger and accepting evil means for the
sake of desire gratification, they wish to accumulate wealth. Today I have gained
this. I will get that desired object later. I have this and again that wealth will
also be mine. This enemy has been killed by me. I will also kill the others. I am
the lord, I am the enjoyer. I am the successful, strong and happy. I am wealthy and
of noble descent. Who is there equal to me? I will perform yajnas, I will donate.
⁵⁶²
I will pleasure myself. Deluded by ignorance in this way,
minds distracted by many thoughts, caught in the net of delusion, addicted to
gratification of desires, they are hurled into impure hell. Self-glorifying,
haughty, proud because of wealth, they insolently perform unsanctioned rites that
are yajnas only in name. Resorting to vanity, strength, insolence, desire and anger,
they hate me in their own bodies and in the bodies of others and are disfavoured. In
this world, I hurl those hateful, cruel, evil and worst among men into demonic
births,
⁵⁶³
several times. O Kounteya! From birth to birth, the deluded don’t
attain me and obtaining demonic births, go down even further.
⁵⁶⁴
Desire, anger and avarice—these are the three types of doors to hell
and destroyers of the atman. Give up these three. O Kounteya! The man who is freed
from these three dark doors and follows that which is good for the atman, thereafter
attains the supreme goal. He who deviates from the prescription of the shastras
⁵⁶⁵
and acts as he desires like doing, that person doesn’t attain
liberation or happiness or the supreme goal. Therefore, in deciding what should be
done and what should not be done, the shastras are your test. In this,
⁵⁶⁶
get ready to perform action knowing what the shastras
prescribe.’”’

‘“Arjuna said,
‘Those who discard
⁵⁶⁷
the prescriptions of the shastras, but worship
⁵⁶⁸
with recourse to faith, what is their devotion like? Is it sattva, rajas or
tamas?’

‘“The lord said,
‘According to their nature, people show three kinds of
faith—sattva-type, rajas-type and tamas-type. Listen to this. O descendant
of the Bharata lineage! Everyone’s faith follows his inner nature. This
being
⁵⁶⁹
is full of faith. The kind of faith one has makes the person. Those of the
sattva-type worship the gods, those of the rajas-type, yakshas and rakshas.
⁵⁷⁰
The others, of the tamas-type, worship ghosts
⁵⁷¹
and devils.
⁵⁷²
Those who perform terrible austerities, not sanctioned by the shastras, full of
insolence and ego and deriving strength from desire and attachment,
⁵⁷³
devoid of consciousness, torture the elements in the body and also me, inside
the body.
⁵⁷⁴
Know them to be driven by demonic resolution. The favoured food of all is of
three types and so too, sacrifices, meditation and donations. Listen to the
distinction between these. The sattva-type favour food that increases life
expectancy, vitality,
⁵⁷⁵
strength, freedom from disease, happiness and joy—tasty, oily,
nourishing and pleasant. The rajas-type favour food that is extremely spicy, acidic,
salty, hot, pungent, dry and burning—increasing unhappiness, sorrow and
disease. The tamas-type favour food cooked a long time
ago,
⁵⁷⁶
no longer succulent
⁵⁷⁷
and with a bad smell, stale
⁵⁷⁸
and tasted by others
⁵⁷⁹
—impure. The sacrifices performed according to prescribed rites,
pacifying the mind, without attachment to fruits and only because such sacrifices
ought to be performed, are of the sattva-type. O best of the Bharata lineage! But
know sacrifices performed in search of fruits or indeed because of insolence,
⁵⁸⁰
to be of the rajas-type. Sacrifices without following prescribed rites, without
donating food, without mantras, without donations and without faith, are said to be
of the tamas-type. Worship of gods, brahmanas,
⁵⁸¹
teachers and the wise, purity, simplicity, brahmacharya and non-violence
⁵⁸²
—these are known as physical austerities. Not uttering words that lead
to anxiety, speaking the truth and that which is pleasant and leads to welfare,
⁵⁸³
and self-study
⁵⁸⁴
—these are known as verbal austerities. Tranquility of mind, lack of
cruelty, reserve in speech, control of one’s self, purity in attitude
⁵⁸⁵
—all these are known as mental austerities. These three
types of austerities performed single-mindedly by men, without
attachment to fruits and with supreme faith, are said to be of the sattva-type.
Austerities performed with the objective of obtaining praise, respect or worship,
and based on insolence, are said to be of the rajas-type and in this,
⁵⁸⁶
are temporary and uncertain. Austerities performed on the basis of delusion,
resulting in the oppression of one’s self or undertaken to destroy others,
are said to be of the tamas-type. Alms donated for the sake of donation,
⁵⁸⁷
to those who have not benefited the donor,
⁵⁸⁸
and based on place, time and subject
⁵⁸⁹
—are said to be of the sattva-type. But donations for the sake of
return favours or for the fruits or given unwillingly, are said to be of the
rajas-type. Donations in the wrong place, at the wrong time and to the wrong
subject, given without respect and disdainfully—are said to be of the
tamas-type. “Om tat sat”—in these three ways, the
brahman has been described in the sacred texts. From this, in the past, brahmanas
and the Vedas and yajnas have been created. Therefore, according to prescribed
rites, sacrifices, donations and austerities by those who are learned in the
brahman, are always undertaken after uttering “Om”. Those who
desire liberation, give up desire for fruits and undertake sacrifices, donations and
austerities after uttering “Tat”. O Partha!
“Sat” is used to signify existence and superiority. And the word
“Sat” is also used for auspicious acts. Steadfastness in
sacrifices, donations and austerities is known as “Sat” and
action performed towards those ends is also indeed known as
“Sat”. O Partha! Sacrifices, donations and austerities and any
other action, undertaken without faith, are known as the opposite of
“Sat”, with nothing
⁵⁹⁰
in this world or in the afterworld.’”’