Sanathsujaatheeyam means " relating to Sanathsujaatha . This chapter gets its name from the contents in it which were taught to Dhritharaashtra by Sanathsujaatha.
The subject in this chapter was a series of philosophical lectures given by the divine sage
Sanathsujaatha to Dhritharaashtra , when the latter was deeply agitated
spending a sleepless night after Sanathsujaatheeyam contains many valuble topics. It is considered next to the Geetha in rank among the philosophical dessertations in the Mahaabhaaratham .
It is astonishing to note that Dhritharaashtra , even after being taught by that great sage, could not realise and mend his way. That shows us that
even the best teaching fails in case of some hapless people who could not master their mind and they remain incorrigible . They should suffer the worst. That was what happened to Dhritharaashtra in the story.
After Vidura's long counselling, Dhritharaashtra asked him again to tell him something about certain philosophical topics.
Dhritharaashtra asked Vidura. " Vidura! If you have any more to tell, please go on. I wish to hear more of these wonderful things from you ."
Vidura said, " The eternal sage Santhsujaatha teaches that there is nothing such as death. That best learned sage will clarify your doubts about the general and secret issues that lay in your heart."
Dhritharaashtra querried. Don't you know that what you said that sage would tell me? If you possess that knowledge, please you tell me yourself."
Vidura answered. " Not that I don't know. Though that subject is within my knowledge, I being a shoodra born cannot venture to take up its teaching. A braahmana born can discourse even on the most secretive subjects by which the gods will not grudge him. That is the reason for my not doing it by myself."
Then Dhritharaashtra asked. " How can I see that great divine sage with my mortal status?"
Then Vidura prayed ind invoked to sage Sanathsujaatha of very noble codes who understood his requested and manifested before him promptly. Both Vidura and Dhritharashtra stood up, bowed to him and offered the regular respects according to procedure. When the sage pleasantly rested himself in the offered seat, Vidura told him, " O supreme divine sage! I am unable to answer a problem that is persisting upon this king's mind. I pray to you to kindly grace that upon him, as you are the only one that can do that. By listening from you about it, he may get rid of all the mortal attachments like loss and gain, dear and disliked, old age and death, fear and anger, thirst and hunger,pride and flourishing, repugnance and laxity, desire and annoyance, or fall and rise."
Dhritharaashtra again bowed to Sanathsujaatha,approving Vidura's words and privately asked him wishing to learn the supreme subject. " Revered Sir, I heard that you are of the opinion that there is no death at all. But it is said that the gods and demons undertook avowed studies (of knowledge) for avoiding death. Which of these two can be true ? "
The sage Sanathsujaatha answered. " you asked me if there is not a thing named death at all or it can be obviated with penance etc. Listen to avoid any confusion about these two questions. These two cases are true this way. The learned say that ignorance (of true knowledge) is verily death. I say that miscomprehension ( of true knowledge) is death and proper comprehension is deathlessness. The demons were subject to death due to their ignorance whereas the gods attained the very supreme soulhood due their true knowledge. Death cannot appear physically like a tiger and eat the beings, as it has no form at all. Some others say that a certain Yama, different from the said ignorance, but seen as resident in the soul himself, is death. This Yama rules in the world of the pitris, awarding good to the good and bad to the bad. It is at the behest of this Yama that death occurs to the mortals in the form of anger,greed and errors. These cause ego and that makes one adopt imprudent paths resulting in not attaining union (with soul). Those who fail to unite with the soul fall to death and go to Yama'a abode. Their senses and life too go(relieve from body) with them. That is why death is described as Maranam (relieving). And they fall again from that place ( on to earth). This continues untill attainment of knwoledge. As long as a being does the deeds, it is affected by attachnemt with their results and that takes him to heaven but real death is not surpassed altogether. Due to miscomprehension of the path of uniting with the soul, he goes on taking various births, attached to the obligation of enjoyments ( of results of his deeds). The fate of the being that follows the untrue senses(i.e. their objects) constantly deceives the very senses of that being. Such a deceived being with unruly soul thinks only of the objects and remain attached to them. The very thinking of the objects firstly kills the being. Desire and anger deliver the next blow. All these factors together entrust the being to death. Those with stable mind and contained senses will overcome such death. Also, such people concentrate on the supreme being, grossly unmindful of the upsurging desires. Thus becoming enlightened and victorious over desires, they defy that death or ignorance ( in the form of Yama). Usually a man who follows desires will ruin by their persuit. He who sheds them off will also shed off any traces of sorrow in him. These desires are nothing but pitch darkness with no ray of light. They are as horrible as a hell to the beings. But people who fall in their control blindly run after them for pleasures, like a drunkard in an uneven path. One should never give place to luring objects (of the senses)but uproot the thoughts of desires as if demolishing them.The so called death can no way harm him like a figure of tiger made of grass . Just understand that the death or Yama is nothing but you yourself, resident of your body and engrossed by lust,anger and illusion. He who is aware of that death coming from within, who is not afraid of it but takes recourse to true knowledge, will as totally destroy that death as death itself does poor mortals."
Dhritharaashtra asked Sanathsujaatha. " Sage! They say that holier (than Indra's etc) abodes can be attained by the thread-bearers (i.e. braahmana, kshathriya, vyshya) through performance of sacrifices and the Vedas too speak of the supremacy of such abodes. If that is the case truly, why won't people go for those deeds ( such as sacrifices, without toiling for the difficult true knowledge. i.e., when deeds give salvation, why should one take pains for knowledge?)?
Sanathsujaatha answered. " Yes. A man without total true knowledge can attain those higher regions through persuit of deeds and the Vedas too approve that. Such an attainment is only for enjoyment of the results of the deeds. But, a man with no desires, identifying himself with the supreme soul, follows the best course (i.e. of yoga) avoiding the others and attains salvation. Simply put, deeds are steps to knowledge; one with desires enjoys the results of his deeds at divine abodes and takes birth in another form; the one above the desires absorbs with the supreme soul itself, thereby having no further birth. The first one is salvation step-by-step and the other, straight salvation. Both are approved by Vedas."
Dhritharaashtra asked another question. " Sir, Who controls (makes him enter bodies of beings) this self-origined and eternal soul ? If he himself does so systematically, what is his aim or interest or delight from that? Pray, explain this fully."
The sage replied. " A great confusion occurs by the thinking that the soul-being and supreme soul are exactly the same.( one may originate from the other but their properties are different and incomparable.). Soul-beings come from the conjunction of the supreme soul with the enjoyable objects. But that noway belittles the supreme soul's greatness. The omnipotent and eternal supreme soul causes what appears as this entire creation through his illusory power. The Vedas also speak of such supreme soul and such power . Again, Vedas are the standard that upholds the oneness of such power and its possesser. The supreme-soul has no object in doing all this as he is free from all desires and passions. Know that the soul-being, soul-supreme, the seeming universe and its cause i.e. the illusion, are all one and the same, the supreme soul."
Dhritharaashtra asked again. " Sage! Some observe devoted practice of their duty-bound actions for salvation, but some don't ( adopting renounciation straight away). Then, you kindly tell me, does the practised duty remove the sin (caused by lapse of pescribed duties) or the sin overrides the virtue of that practising?"
The sage answered. " Both practising and renunciation are useful in persuing salvation. The first one gives knowledge which leads to the eternal brahma. The second one develops piety, holiness and virtue. But,if one abondoned one's duties out of negligence or sinfulness, one will onl gather sin. By either of these courses, one will enjoy the fruits of his deeds and acquires another life fitting to his earlier deeds. But, one who is possessed with true knowledge, will beat this cycle of deeds and births by adopting pure (dharma) virtue. Since virtue is that powerful, its follower will attain the aimed salvation."
Dhritharaashtra asked. " O learned one! Kindly tell me about the eternal abodes that these thread-bearer classes attain through their dutiful deeds. Also tell me about the other one i.e. the permanant salvation. Enough with these result oriented deeds."
Sanathsujaatha replied. " Such braahmanas who successfully try hard to exceed others in strict adherence to regulated life or yoga, as the strong people vying with others for supremacy, will reach the brahma's abode and add glory to it. Those who excel in performance of sacrifices etc, attain knowledge through that and will reach the heaven. The staunch follwers of vedas say that prompt practising of vedic sacrifices is the best. Though their external observations give scope to enlightenment of the inner self, such people need not be too much regarded, though not deridable."
" A truly learned man should live on food and water from a braahmana with whom they are as abundant as grass in rainy season, but should not extort one without them or should not subject himself to the toils of thirst and hunger. Such one is great, who doesn't give proud declarations about oneself even at a place of dire dangers or troubles,never claiming superiority over others. The other kind are not. For these people, the eligible food is from such householder who does not mind a boastful one and who does not resort to eat food without first offering to braahmanas and guests. The renouncing class, if live on their own talents, resemble an avaricious dog that eats its own vomitings. The scholars consider such braahmana as a true braahmana(having true knowledge), who conceals his yogic life, feeling like living alone even though he actually lives among his kins. If devoid of such quality, can a braahmana ever reach the true,eternal,omnipresent,pure,constant and undual supreme soul? Rather than such a braahmana, even a kshathriya will be blessed with that realisation of the supreme soul. He is as bad as having committed all sins, who misunderstands the soul - which is quite different from his physical form - to be the very physical body itself. He who is relentless in search of true knowledge, who doesn't aspire to anything from others, who is amiable to all, who neither has nor causes troubles, who is well learnt but never claims to be so, will be able to perceive the unreachable things, to attain the ultimate and to comprehend the true knowledge. Those who are not rich in mortal wealth but rich in divine wealth and practice of duty-bound deeds are indomitable and insurmountable to others. In fact, they are to be understood as the form of the very untimate supreme soul(brahma). Even if someone could propitiate and win all the 'svishtakrith'(favouring) gods, he is no match to the possessor of true knowledge, as such person is still in persuit of something 'not permanant'. A truly honoured one is he who is honoured by gods eventhough he doesn't persue anything (of material benefit, through sacrifices etc). Such a knoledgeable intellect never minds his being honoured or dishonoured since he is beyond passions like love and hatred. He only feels that the world honours him as per its nature as casually as the eyes wink. The unrighteous and guileful people, just due to their ignorance, won't respect the respectable, but instead show disrespect to them. As they are, pride and forgiveness cannot stay together in a common object. The learned well know that pride limits its possessor to this world and forgiveness takes its possessor to the other(higher) world. O king! Fortune(in the form of wealth,power,might etc) is the source of cheer and pleasure in this world, but it robs (a yogi's) fortunes of the other world. But the fortune that pertains to knowledge (of supreme soul) is not in the reach of non-intellectuals. And the ways ,which the learned prescribed describing them as various and difficult to guard, to reach that divine fortune are truth, sincerity,modesty,forbearance,purity and studies, as these won't inculcate or kindle ignorance."
Dhritharaashtra asked the sage. " Revered sir! will you kindly explain about the true aspects of ascetism ? First of all, what is this 'mounam'(=procedurally adopted ascetic life) or ascetism for? Basically what is meant by this mounam (ascetism), does it mean abstinence of speech or concentration on supreme soul? How is this mounam (ascetism) identified? Will an ascetic reach the state of abstained senses? How is this mounam (ascetism) performed?"
The sage Sanathsujaatha answered. " Mounam is such a status which the vedas (=words) together with mind cannot attain but return from it. Thus, that position beyond the capabilities of word and mind is called 'mounam' (ascetism). As such, attaining the status beyond word and mind is the aim of ascetism. Becoming abstinate to the business of word and mind is the meaning of 'mounam'. From that status, one would ignore both the external and internal materials ( of the world). As I said earlier, an ascetic reaches that stage which is beyond words and mind. That source, from which the vedas and usual sounds (words of the world) emanated, shines as the form of the Divine sound ( 'Om' or 'Pranava'). Thus, the way of performing 'mounam' is to invoke to the divine sound 'Om' for reaching status beyond word and mind.
Dhritharaashtra asked, " Will the study and recital of the three vedas Rik, Yajus and Saama, save the reciter ( or their scholar) from his sins? "
Sanathsujaatha answered. " I tell you the truth, Neither the Rik, nor the Yajus, nor the Saama will save an indiscrete fellow from his sinful deeds. The vedas never give a pass-over to an untrue sinner from his unrighteous deeds. Instead, they desert hm at his last moments, just like the grown-up chcks of a bird fly off from their nest ( A sinner cannot think of the vedas at the moment of his death, thereby foregoing the benefits offered by dedication to them.)."
Dhritharaashtra asked, " Sir, if Vedas cannot save one that is not righteous, as you said, then what is the validity of the age-old sayings of the Vedic braahmanas ( who claim that vedas ennoble their devotees with godliness) ? "
The divine sage clarified. " All this visible world occurs with the form and name of the ultimate soul. All the vedas well define and describe this world as such. Despite that link between the world and the supreme soul, the vedas also say that the supreme soul is quite diferent from this world. Penance(thapas) and sacrifice(yajna) are both told as instruments to reach that supreme soul (brahma). With these two, a learned one acquires virtue , with virtue he overcomes his sins, and then he (=his soul) shines with true knowledge. With that true knowledge, one attains the supreme soul. Otherwise, one becomes a persuer of objects of the senses. As a result of that, he goes to the other world gathering all his worldly deeds and their results, enjoys the fruits of his deeds and again takes birth ( to complete the balance of enjoyment of results of his deeds. Thus, vedas only show the way to knowledge, but they alone cannot bestow salvation.). In case of normal penance , the fruits are enjoyed in the next world (the cycle does not end there.), but in case of essential penance coupled with true knowledge, the fruits are awarded in this world itself (in the form of salvation). "
Dhritharaashtra again asked the sage, " Sir, How is it that the same deed, penence(thapas), can be fully fruitful for some(at times) and otherwise for some others (at times)? "
Sanathsujaatha said, " This penance (thapas) done without a trace of desire ( for things other than salvation) is called pure penance ( kevala thapas), meaning 'penance aiming for salvation'. If polluted with desires, that is known as 'accomplished penance'(samriddha-thapas). If done for vanity or wordly praise, that penance is called 'unaccomplished penance' (ridha-thapas). Thus, depending on the degree its purity, penance has different results. All that you are asking me is about penance and that is all about penance too. The true scholars of vedas have earlier attained the supreme goal, owing to their true penance. "
Dhritharaashtra asked. " Sir, You said that penance should be pure, i.e. without stains of any kind. What in fact is a stain to penance? Kindly explain me that , by which I will be knowing about the eternal secret of knowledge."
Sanathsujaatha answered. "King! Our ancestral code-makers mentioned in their codes about the impurities to penance. Anger etc are twelve and traits of cruelty ( cruel qualities) are thirteen. Similarly, merits of penance are also mentioned by them. They are virtue etc, numbering to twelve. Those twelve avoidable traits of men are anger, desire,greed.fancy,selfishness,mercilessness,jealousy,pride,sorrow,cupidity,envy and aversion. Each of these keenly awaits an opening in us to conquer and destroy just like a hunter crouches in waiting for his preys. The thirteen types of cruel people are : a boaster,a libertine, a proud one, an angry one, an unstable one and an unprotective one - these(six) shamelessly stick to their sinful deeds even in the worst moment; a licentious(affected with too much lust) one, an arrogant one, a lamenter of the given endowments, a miser, an extorter, a self-assuming one and a hater of true women - these (seven) are another group of cruel people (thus thirteen stains of penance are mentioned). Now, the twelve meritorious qualities of a true observer of penance are , virtue,truth, forbearance, abstinence, to be free of envy, shy (of bad deeds), tolerance, to be free from jealousy, sacrifice,alms, courage and true studies. He who is rich in all these twelve qualities can rule the entire world. Or, possessor of three or two or even one of these qualities is said to have something good of his own.
"The undecaying thing, salvation, rests on three qualities- Self-restrain,sacrifice(renunciation) and attentiveness(towards the thought of supreme soul). All the learned scholars of the supreme soul express that these three should be lead by truthfulness.
"Now , I will explain about these three qualities a little bit clearly. The first one, self-restrain. Self-restrain has eighteen possible flaws - deviations in prescribed and adopted acts, untruthfulness, envy, lust, thrust (for money etc),desire,anger, sorrow, greed,miserliness, slandering,jealousy, violence,grief(about unworthy losses), disinterestedness(towards righteous deeds), lack of attentiveness(in duties),reviling and self-superiority. One with forbearance free of these flaws is considered a true self-resraint by the learned. These very eighteen flaws are components of pride ( arrogance) too. Besides these eighteen, pride has another six components , which are nothing but converses of components of sacrifice. Thus the trait pride ( arrogance='mada') has twenty four components in all.
"Let us see what the second one, sacrifice(renunciation=thyaaga),is. Sacrifice is of six types, all being great, but the third is difficult to achieve. One overcomes all his sorrows with that, as its being achieved means dispelling of all dualities. The first form of renunciation(=sacrifice) is 'not to elate when rich with fortunes'. The second one is 'to sincerely perform vedic duties and social(public) good with no attachment to their results'. The third one, as I said, the difficult one to achieve, is 'total abandonent of interests in pleasures'. The point to note is that, abandoning the objects for want of them or after satiatingly enjoying them are no great things, but a total keeping away of the luring objects altogether is really great. Though potent and resourceful, sometimes, one might face failure in one's acts, but that should not give rise to sorrow or (if sorrow occurs at all,)to distress therefrom. Thus the thirs type is wide and various in its nature, hence its greatness. The fourth type is 'not to feel dejected for unwanted or unhappy occurances'. The fifth type is ' not to entreat even such dearest as wife and son, for worldly things, even in calamitious situations. The sixth type of sacrifice is ' to give away to the eligible one whatever that is asked for'. This endows good to the sacrificer. This six-way sacrifice makes one attentive, which is the third quality I mentioned.
" Now, to the third quality, attentiveness towards one's right duties. This is of eight types. Truthfulness, steady meditation (on supreme soul),absorbing the senses with the supreme soul, logical approach, disinclination towards wordly affairs,not grasping others' property, celibecy and not amassing wealth etc.
" The absence of these eight components of attentiveness amounts to unattentiveness, which, therefore, is of eght types and that should be avoided too. Thus, the twenty four flaws of pride, six types of renunciation, eight types of attentiveness are explained. By sticking on to self-restrain,renunciation and attentiveness, simaltaneously avoiding pride and unattentiveness, one will become free from the vices of his five sensories and mind, and from the afflictions they bring, both present and possible.
" O King! Be truthful at heart. The whole universe rests on truth. The learned say that those three qualities I talked about rest on truth itself. In truth , lies immortality itself. The Brahma ordained that the people in this world should observe penance only after cleansing off their stains and flaws. For, truth is the best code of the learned and noble. Only such penance, free from these flaws I told, and rich in the merits I mentioned, shall become successful. This is a brief explanation for your question regarding the fruitfulness or otherwise of certain penances."
After listening to the very vivid explanation of the sage, Dhritharaashtra asked again. " Sir, All the four vedas and the mythology (=puraanam) say that the supreme soul itself is the universe(=creation). Some claim the vedas to be four, some to be three, some to be two, some to be one and some say that there is nothing as veda at all. Of all these various schools of thought, which should I reckon as true ? "
(This question is difficult to comprehend. This is about various understandings about soul (=brahma) as various purushas that are to be understood for knowing about the supreme soul. Here veda means 'knowable'. Other details in commentary books.)
Sanathsujaatha said. "King! There is only one thing to be known and there is only one truth to perceive. But, ignorance lead to the diversity in its vision. Someone, not all, follows to the truth. Without understanding the truth as such ( as one and only one), people feel that they are learned. And their alms, sacrifices and studies are done due to their fancy to those(=their results in the form of wordly or heavenly pleasures). Those who fail from the path of truth will have objects of mean goals and perform sacrifices etc, but all the while showing the truth(=veda) itself as their standard for their deeds. Those sacrifices are attained by some through mental meditation, by some through vocal dedication and by some through actual performances (each being superior to its next one). One who accomplishes his supreme object(=true knowledge) will shine in the upper regions(=worlds). If the intention of attaining the supreme object is waivering, one should stabilize it by performing various observances with avowal, thereby verbally becoming 'avowed'(=deekshitha,vow=deeksha). But , truth(=true knowledge) is the best and the lone observance for the truly learned. The fruit of true knowledge is direct(leading to salvation) but the fruit of penance is indirect (passing through heavenly benefits etc). A braahmana who simply studies more and more, will remain as a mere pedant. Hence, never think that one is a braahmana(=knowing the truth about the soul)just by his staunch recitals. Learn that, one who only doesn't fall off the track of truth is a real braahmana. The vedas which are recited by sage Atharva and other groups of sages are great and sacred. But, a mere study and knowing of their meaning doesn't ensure the attaining of supreme soul, which is possible only by understanding the true nature and status of the supreme soul. In fact, O king, the vedas are an independent means of ataaining the (knowledge of)supreme soul. The true seekers of the truth through the truly learned can surely attain that through a true study of the vedas, because the vedas are the only way to the truth. To speak really, there is hardly one who knows the vedas correctly. If at all there is one, he cannot be said to know the 'knowable' by that achievement alone. Only such one who successfully stands in the path of absolute truth is said to know that supreme soul. To sum up, knowledge of the supreme soul or truth confers the knowledge of the 'other' things, different from the soul too; but mere knowledge of the 'other' things does not confer the knowledge of the 'knowable' or truth. Though the 'knowable' is beyond the vedas themselves, the eminent knowers of the vedas and their true object can know the ultimate 'knowable'. The vedas are helpful in showing us the right path towards the truth, just as a land mark like a tree in noticing the thin line of crescent in the sky on the first lunar day. I consider such one as a true braahmana (=knowing the supreme soul), who himself is free from any confusion and who can dispel all confusions of others, who can discourse about and who can interpret correctly about the supreme soul. It is foolish to search for the supreme soul in the east,south,west or north,or above or below, or along or across, as it is not subject to directions and locations. But, it should be looked for in its counter-components(=which are 'not' 'that', nethi=na+ithi= 'not this') with good effort. Thus surpassing the vedas too, a dedicated persuer will attain that supreme lord of the universe. One should have the vision of that supreme thing by withdrawing (into oneself) the business of speech,body and mind. Thus, you can see the one that is established within yourself. One cannot become a sage by meditation or control of speech, or by taking to hermitage. Only he that knows himself or the soul is a real sage. A true possessor of the true knowledge is the only interpreter or comentator (in respect of the soul), as he alone is capable of instructing about all matters concering with its knowledge. He that experiences the visible world becomes a visionary of its entire components and their true status. Such a one who knows all the things and their status becomes a real 'knower' of the supreme thing and becomes the best of the knowledgeable too. Thus, O king, I tell you clearly,those who practise the virtue etc should also see and experience the supreme soul, attaing knowledge step-by-step, with the aid of the vedas. ( step1 : The universe is from the supreme soul,i.e. something is there. Step 2: The universe is an illusion, i.e. something appears to be there. Step 3: The universe is a myth i.e. there is nothing. Step 4 : I am the supreme soul i.e. the supreme soul is the only thing that exists. ).
Dhritharaashtra asked : "Sir, You have been telling me many great things. You possess the comprehensive knowledge of the supreme being. Kindly grant my request and elucidate to me about that ultimate topic that is surely difficult to achieve just by wish."
Sanathsujaatha smiled and said. " King! The thing about which you ask as if in a rejoicing mood, is not reachable in a haste. That occurs when the mind absorbs in thought and no intentions and no alternations exist.And that is attainable only through a strict and steadfst practice of the ascetic prescriptions."
( In this context, ascetism and study mean austere life of ascetism or a 'student-ascetism' i.e. ' brahmacharyam' , brahma=soul or veda, char=study or comprehend. There is no exactly equivallant English word.)
Dhritharaashtra asked. " Sir! You say that the ultimate knowledge about the 'knowable' is eternal, exists in the soul itself if one can see it,reachable through practice of asctism and vedic study, yet not obtainable like other normal things. Then, how to attain that unobtainable immortality of knowledge, through such a practice?"
Sanathsujaatha said, " King! I will tell you about that unmanifested and eternal knowledge which the learned gain through their ascetic practice and vedic studies. In fact, that knowledge is the one, gaining which the learned leave this birth-and-death cycle and the one that shines in the men of true knowledge. "
" A disciple should bow to his teacher always, should persue his studies with piety and carefulness. He should not nourish pride or entertain anger. Sticking to these rules and attaning vedic knowledge by adhering to a disciple's code, is the first postulate of ascetism (brahmacharyam). A studentshould be ready to please the teacher by thought, by word and by deed and win his heart even at the cost of wealth and life. He should treat the teacher's wife and son too with the same degree of respect as towards his teacher himself. This is the second postulate of student-ascetism. A student should always remember his teacher's conferment of knowledge onto him, should always greatfully think of its possible benefits to him, should always feel as nourished by him and should always show pleasant reverence to him. This is the third postulate of student-ascetism. A student should not leave his teacher (for becoming a householder) without offering him due gift of remuneration. And he should not feel ego in presenting that gift of remuneration and should not mention about it anywhere. This is the fourth postulate of student-ascetism. A student acquires a quarter of his knowledge through his teacher (through instruction), a quarter from his own perusal (study), a quarter from his
co-students (through discussions) and a quarter in course of time (through actual experience). The learned say that the student-ascetism, which comprises the tweleve components of virtue etc and with other aspects as its strength, will be fruitful only with the company of a teacher and his instruction about knowledge of the 'knowable'. A student, after obtaining knowledge from his teacher should offers him gifts of renumeration per his ability. He should behave similarly with the teacher's son ( and other students). Doing thus, one treads on the path of the good men. He thence nourishes in all respects, gets fame, begets sons and grandsons, reaps fruit from everyone everywhere and is idolised by others who will adopt his path of ascetism."
It is from this ascetism that the gods attained immortality, the sages attained the abode of Brahma, the Gandharvas and the Apsarasas attained their beauty of form, the Sun obtained his power to make the day and the other gods got their intended powers depending on their prayers, like different seekers getting different results from the heavenly gem that grants the wants. He who fulfils the ascetism of the four postulates and ennobles his body by subjecting it to fast penances, will attain purity of mind and wins over mortality in the end. People who adhere purely and sincerely to their ordained acts will attain the higher abodes for a term of definite period, not for ever. But, the learned one through this ascetism (brahmacharyam) will attain the ultimate supreme soul and all; there is no other way for emanicipation."
Dhritharaashtra asked. " Sir, How is the eternal and constant form of the supreme soul visualised or experienced by its attainer? Is it white? Red? Blue? Black? Or grey?"
Sanathsujaatha answered. " That (brahma=supreme soul) appears shining as white, red, blue, black or orange. That is not found in the earth, nor in the sky, nor in the waters of the seas,nor in the stars, nor in the lightnings,nor in the clouds,nor in the wind,nor in the sun, nor in the moon,nor in the gods,nor in the vedas like rik,yajus,saama and atharva, nor in special hymns like rathantharam and baarhadratham, nor in performances like mahaavratham.That is beyond the boundless darkness(ignorance). Even Yama absorbs with that in the end. Its form is minuter than that of an edge of a blade and greater than that of the mountains. That is the base for all. That is unchangeable. That simply is the entire universe. That is the ultimate divine status. That is enjoyable. All the beings come from that and absorb in it. That is free from vice of dualities etc, that is the greatest, that is the visible universe, that is delightful and in that is the entire creation contained, though the scholars describe that in various toungues. The learned say that those who know that will become immortal."
Sanathsujaatha continued. " Sorrow, anger, greed,desire,pride, laxity,envy,fancy,selfishness, attachment, jealousy and loathsomeness are the twelve strong defects that ruin the men. Even any one of these alone can destroy a man. When possessed with many of these, a man loses his senses and adopts umvirtuous deeds. A man of desires, a merciless one, a man of harsh tounge, a blabberer, a man of anger-struck mind and a boaster; these six types of people are cruel in nature and cannot retain their interests (due to their irreverence to them) even if they could attain them."
" A licentious(affected with too much lust) one, an arrogant one, a lamenter of the given endowments, a miser, an extorter, a self-assuming one and a hater of true women - these (seven) are another group of cruel people (thus thirteen types of cruelty are mentioned). The twelve great meritorious qualities of a true observer of penance are , virtue,truth, forbearance, abstinence, being free from envy, shy (of bad deeds), tolerance, being free from jealousy, forgiveness,alms, courage and true studies. He who possesses all these twelve qualities will rule the entire world. One devoid of one or two or three of these, is said to have nothing of his own at all. Self-restrain, renunciation and attentiveness(lack of laxity or deliquence) are the three and only three important qualities required for people in search of emanicipation, as emanicipation itself rest on these three. Whether true or not, pointing out at others' flaws is not good to a braahmana ( true learner). Those who resort to that will fall in the hell.
" Now I will tell you the eighteen components of the bad trait pride (or arrogance, 'mada'), which I mentioned while talking about self-restrain. Loathsomeness to the world (by inclining towards unaaceptable acts), going against the ordained codes, jealousy, untruthfulness,too much of desire, abnormal anger, being addicted to vices, accusing others unnecessarily, ear-biting, misusing of wealth or resources, quarrelsomeness, envy, cruelty to other beings, animosity towards uthers, dissatisfaction, unruly wording and malevolance are those eighteen components of pride. A learned man should never give way to pride as it is the worst detested by noble people.
" Friendship has six qualities. A true friend delights when good befalls on his friends; grieves for friends incurring undesirable occurances; gives away with pure mind whatever that his friends ask him for, be it unfit to ask or be it the most favourite to him including wealth,wife or son (this is the zenith of 'sacrifice'); doesn't take advantage (to gain something back) of his earlier favours done to his friends; doesn't fall back upon his friends (keeps himself to himself); and foregoes even his own interests for their sake. A man possessing wealth and merits thus becomes a sacrificer (forgoer for others) and such a person can easily restrain his five senses from their objects. Thus, a penance becomes comprehensive with this great quality, but however ripe this quality may be, if a person loses his intellectual strength, his penance will be fruitful only to the extent of winning the higher abodes. It is this intellectual strength that fructifies the sacrifices(yajnas). And from the control on the intellectual intentions, one achives the mental sacrifices(best), another achieves verbal sacrifices(medium) and another achives actual sacrifices(common). The one with such intentions (i.e. the person)is occupied by the one without them (i.e. knowledge) , more so in case of a person of the knowledge of the soul, I tell you, O king (i.e. attaining the status beyond intellect gives way to knowledge and its establishment). This great thing that leads to the knowledge (brahma) is the only thing fit to be taught to the students who are interested in it. All other things are but the varieties of the vocal skills of the learned. Everything is based on this inference and those with that inference become emanicipated.
"O king! One cannot win the true knowledge just by doing the holy acts, may he give oblations or may he perform sacrifices. A man devoid of that knowledge will not attain salvation just through such acts. Nor can he attain the bliss of its meditation in his last moments. One should alone and lonely concentrate upon the supreme soul. No activities of the faculties of mind be allowed. Thus absorbing the business of body, speech and mind, one attains the state of not falling subject to either praise or derision (i.e. wins over all dualities). Adopting a steady and stringent adherence to the different steps of 'knowing the knowable' as I explained you all this while, O king, one sees, experiences and absorbs with the paramount (brahma), here in this world itself.
[ Note : In the following paragraphs, many metaphorical and allusive references are used. The original wording is too formidable to understand. Translation is kept as simple as possible without loss to original sense.]
"The original seed of all this universe is known as Mahaa-yashas , which is a great luminance that shines with blazes. All the senses follow this. The sun shines due to this. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
"From this original seed does the brahma (creator) arises and flourishes. This exceeds all the luminous bodies in shining and scalds them with its light and heat, which it emanates from itself. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The creature and the god (=super-soul or Eeshvara) are stationed in the body formed with the five elements and their objects. The supreme soul holds these two within the being's consciousness. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions). ( To sum up, the supreme-soul holds the 'jeeva' or creature and 'eeshvara' or super-soul together in the body formed with the five elements and responding to the five senses.).
" This original seed of the universe holds the creature (jeeva), super-soul(eeshvara),the earth, the sky and all the directional points and rather the entire universe. From this seed do emante all the great unfathomable seas and rivers ( seas=desires). It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The steeds of the (five) senses, which act due to the earlier acts of the creature, take the conscious creature in its perishable car of the body whose wheels are nothing but the earlier deeds (of the creature) that are unperishable (untill their results are enjoyed)), towards the supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The supreme-soul has no comparison or similies to describe. None can see it with his eye, nor can feel through his mind or heart or intellect. Those who know that, will become emanicipated and immortal. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Those who perceive the terrible brook (of ignorance) established in the (path of the) supreme soul, having twelve associations (with twelve groups - mind etc,reminiscence etc,ear etc, hearing etc,toungue etc, speaking etc, sound etc, sky etc,life-air (praana) etc, breathing etc, rites etc and holy deeds etc )and being under the protection of the very gods (givers of sources of enjoyment), are bound to that brook enjoying its content
(worldly pleasures)and move up and down (in cycles of birth and death). It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The creature is like a honey-bee. He accumulates deeds for himself, results of which are half experienced by him in the upper worlds (by eating off the moon's traces) and for experiencing the remaining, he takes birth on the earth again. The supreme soul, the ruler of the universe, arranged for due share (of the oblations) for every creature for its deeds (sacrificial performances). It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The unwinged ones resting on the Ashvaththa tree of golden leaves, get wings and fly off as they desire.
This means that, various beings that have no assumptions(life, speech etc) originally, fall into the mortal life and get the assumptioms like life, speech, senses etc. They do many deeds like enjoying the pleasures and as per their culture and fate, they take different births ( until they attain emanicipation). All this is caused by the unperceivable supreme-soul . It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" They the derive the whole from the whole, they make out the whole from the whole, they deduct the whole from the whole,yet the entire whole remains (even after deduction of its entire whole from it). This means : the creatures or beings are formed from the supreme soul, but nothing is lost from the supreme soul because of that, the entire supreme soul remains unchanged; The creatures thus formed flourish from the supreme-soul, but still the supreme soul remains unaltered, as entire as it was before; when the creatures perish too, the supreme soul loses nothing but still remains as entire as it was earlier. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" It is this supreme soul that the wind comes from and rests in always. From that do spread, the fire (the consumer) the moon (the consumable) and the life-air (praana). What not? everything comes from that. We cannot express that ( as it is beyond speech) . It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Apaana ( one of the five components of life-air in our body) absorbs with Praana ( one of the five components of life-air ), praana absorbs with mind, mind absorbs with intellect and the intellect absorbs with the supreme soul ( This is a sequential path of yogic meditation). It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The swan while flying around above the waters, doesn't lift its fourth foot. If that upper-oriented one is understood, there is neither mortality nor otherwise. This means, the supreme soul has four quadrants of which three (named vishva, thyjasa and praajgna) are engaged in the creating, running and destroying (here, no order is meant for those quadrants and these functions) of the universe, while the undisclosed fourth one (called thureeya i.e. The Fourth)that underspreads itself through the other three, is the soul and supreme soul itself, which is the real thing to be kbown, the 'knowable' . It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The toe-sized inner-soul (different from this material body )is a person (of entirity) who linked himself with this mortal body and due to that, shuttles between here(sleep, or this world) and there (awakeness, or upper world). This means, the supreme soul is present in each being in its toe-sized heart itself, with his entirity. The ignorant canot see that blazing Lord who is perceivable through meditation and worship. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Whether the beings are equipped with practice ( of yoga ) or not, the supreme-soul equally shines within them both. So equally does he shine within both the emanicipated and the others. But the emanicipated will enjoy the unparalleled bliss of unity with that supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The one with the eternal knowledge prevails in both the worlds with his power (of concept of unity with the supreme soul). Then it makes no difference whether the oblations (deeds) are done or not. May this enlightenment, O king, not cause you to feel about the wordly differences. Such a state is nothing but prajgnaana or brahma ( true knowledge of supreme soul) itself, and that is attained only by its persistent and devoted seekers . It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The person of entirity of such ( as described above) nature i.e. the supreme soul, swallows off the mortal being ( emanicipates the being ). He who knows that entity of entireness will never be at loss of the benefit of his interests of knowledge ( i.e. isalvation). It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Even if one has thousands of thousands of wings and flys of with the speed of the mind (for any duration of time ), he should only end with the very destination of that microcosmic super soul that stays in his toe-sized heart ( i.e.supreme soul) within himself. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" The 'form' of the supreme soul is never within the reach of the eye ( or any other sensor). A perfectly clean mind without even the slightest trace of the simplest blemish can only 'see' that. He who never entertains sorrow or grief even minutely in his mind can have such a pure state of mind. This means, only a pure mind free from wordly links absorbed in yogic practice, can perceive the supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Either by instructions or on their volition, (the mortal) people resort to conceal their misdeeds like the snakes ( which harm and hide). Others, due to their ignorance, mistake them to be true and right and try to follow them. And that lands them in misleading to the bad track which causes undesirable results. Hence, company should be choosed carefully. Only good company (teachers or others) can lead us to the supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" I (the supreme soul) am in no case the mortal body that is made of material and infested with senses. So, no case of mortality to me (that is applicable only to the perishable body). Hence, no case of birth too. Where is then the question of emanicipation (when both birth and death are absent)? Both the true existence and the misperceived existence come from the same origin, the supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Though there is ( clear) difference in the results of the deeds of the creatures, yet the supreme soul has no effects of any deeds, bad or good, upon it. It is nothing but the paramount neutrality (uninclined to any duality). Such supreme soul is to persued by everyone (brahma-seeker) through a stubborn practice of yoga. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" A true knowledgeable one's mind is never engaged in feelings about derision or praise. He never minds whether the recitals are done or not or the oblations (deeds) are done or not. His alert mind quickly attains that state of perceiving the supreme soul. It is this eternal supreme-soul (of paramount power) that the learned ( yogis) see (or,experience with their super-sensory perceptions).
" Thus, he who perceives his own soul in all the beings, will not grieve about others who are engaged in wordly bonds. In fact, what can he feel sorry for, when he cannot see anything except the supreme soul itself?
Just like a thirsty person in a water-abundant place can take as much water and only as much water as is sufficient to quench his thirist, a learned one too can extract as much knowledge from the vedas as is required for knowing the 'knowable'. ( It also means that the vedas can become as redundant to a truly enlightened one as a water-room in an inundated place). The supreme soul is stationed in the toe-sized abode of heart of each being. But he cannot be seen. He is not 'born'. He is active day and night. He is free from aflictions like fear and faftigue. By knowing him, an enlightened man remains calm and becomes free from vice. "I" am the father, "I" am the mother, "I" am the son , "I" am the grandfather and "I" am the great-grand-old-man. "I" am the soul of everything that is (present) and that is not (past and future). You are all in me but neither you are mine nor "I" am yours. The soul is my source and it is my station too. I am firmly established without any deviations. I am like the fibers in the fabric. I am beyond 'birth'. I am active always. By knowing me, an enligtened one becomes free from all blemishes of the wordly bonds. The learned know that the supreme soul is minuter than the minute atom, that it prevails in every being with its divine vision and that it resides in the heart of each being. Such supreme soul is to be sought by all the learned who desire salvation."
As the sage was thus talking to Dhritharaashtra, that night came to its close. Sage Sanathsujaatha blessed him and Vidura and vanished from there.
End of Chapter 43