The Mahabharata

by Bibek Debroy

  Chapter 1566(238)

  ‘“Vyasa said, ‘The kshetrajna has to experience the transformations of nature. These don’t know it,415 but it knows them. It is made to undertake tasks because of the senses, with the mind as a sixth. Well-trained and excellent horses are firmly controlled.416 The objects of the senses are superior to the senses and the mind is superior to these objects. Intelligence is superior to the mind and the mahat atman is superior to the mind. The unmanifest is superior to the mahat and the inmortal417 is superior to the unmanifest. There is nothing that is superior to the immortal. It is the highest limit and the supreme objective. The atman is hidden inside all beings and cannot be seen. Only those who are sharp in their intelligence and can see the subtleties of the truth can fathom it. The intelligence must be used to collect all the senses, the many objects of the senses and the mind, as the sixth, into the atman. One must think about what should be thought about. Having used intelligence to goad the mind, one must meditate on the supreme. Realizing that he has no power, the person must seek to obtain the immortal objective through tranquility in his soul. But a person whose memory is fickle and whose self is under the subjugation of all the senses and who gives his atman up to them, is like a person who is dead and obtains nothing but death. Abandoning all resolution, the consciousness must be merged in the truth. When consciousness is vested in the truth, a person becomes like Kalanjara.418 With the consciousness gratified, the sage goes beyond the good and the bad. He bases himself on the gratification of his atman and enjoys infinite happiness. A sign of that satisfaction is that he sleeps in contentment. He is like the flame of a lamp that is not stirred by the wind. In this way, at the beginning of the night and the end of the night,419 he unites the atman with the atman.420 He is virtuous in his diet and pure in his soul and beholds the atman in the atman.421 This is the essence of all the Vedas and the sacred texts. O son! For realizing the atman, these are the instructions of the sacred texts. This is the essence of all dharma and all accounts about the truth. This amrita has been obtained by churning the ten thousand chants from the Rig Veda.422 It is like wood and fire being used to churn butter from curds. O son! In that way, for you, I have given you the wisdom of the learned ones. O son! These are the words of the sacred texts, given as instructions to snatakas. These should not be given to people who are not tranquil, those who are not self-controlled and ascetics. Nor should they be given to those who are unacquainted with the words of the Vedas, or do not follow them. They should not be given to those who are malicious, not upright, those who are directionless in their tasks, those who slander and those who burn everything down in the science of argumentation. But they should be given to calm ascetics who are praised, or should be praised, and beloved sons and devoted disciples. The secrets of this dharma should be revealed to such people and not to anyone else. I think that even if a man is given the entire earth with all its treasures, this truth is superior to that gift. There is a greater and superhuman mystery about adhyatma. This was seen by the maharshis and sung about in Vedanta. You have asked me about it and I will tell you the truth about it.’”’

  Chapter 1567(239)

  ‘“Shuka asked, ‘In detail, tell me about adhyatma again. O illustrious one! O supreme among the rishis! What is this adhyatma?’

  ‘“Vyasa replied, ‘O son! For men, there is something known as adhyatma. I will recount this to you. Listen to the explanation. Earth, water, fire, wind and space are the great elements in beings and are like the waves of the ocean.423 A tortoise stretches out its limbs and draws them back again. Like that, the great elements extend and withdraw in beings. They pervade all the mobile and immobile objects. Creation and destruction are determined on the basis of these. The five great elements exist in all the beings that have been created. O son! But it is also seen that these exist unevenly in different beings.’

  ‘“Shuka asked, ‘How can one discern this in the bodies? What are senses? What are qualities? How can they be felt?’

  ‘“Vyasa replied, ‘I will accurately describe what has been comprehended about this. Listen attentively to the truth about how it occurs. Sound, hearing and space inside beings—these three originate in space. The breath of life, exertion and touch—these three are the qualities of the wind. Form, sight and digestion—these three are said to result from fire. Taste, tongue and juices—these three are the qualities of water. Scent, nose and the body—these three are the qualities of the earth. The five elements that I have described to you mix with the senses and undergo transformations. Touch is said to be associated with the wind, taste with water and form with fire. Sound is said to be created by space and smell is the attribute of the earth. The mind, intelligence and sentiments—these three are created by their own selves.424 Though these are beyond the qualities, it is the view that they are not superior to the qualities. There are five senses in men and the mind is said to be the sixth. Intelligence is said to be the seventh and the kshetrajna is the eighth. Rajas, sattva and tamas—these three are created by their own selves. Those qualities are seen to exist equally in all beings. A tortoise extends its limbs and draws them back again. In that way, intelligence extends the qualities and draws them back. A person who is supreme in intelligence acts so as to look for it425 above the feet, the hands, the face and the head. Intelligence is controlled by the qualities, and the senses are controlled by intelligence. Among all of these, the mind is the sixth. If there is no intelligence, how can there be qualities? When a person is full of cheerfulness and is seen to be tranquil in his soul and pure, that is held up by sattva. When a person is full of torment in deeds and thoughts, rajas is always the originator and this confuses beings. When a person is confused about the unmanifest and finds this imcomprehensible and impossible to know, this is driven by tamas. Delight, joy, bliss, peace and satisfaction in the consciousness, regardless of whether something unexpected occurs or does not occur—these are the qualities of sattva. Insolence, falsehood in words, greed, confusion, lack of forgiveness, whether there is a reason for this or whether there is no reason for this—are the signs of rajas. Delusion, distraction, lassitude, sleep and lack of exertion—whenever these are indulged in, that is known to be the quality of tamas.’”’

  Chapter 1568(240)

  ‘“Vyasa said, ‘The mind creates sentiments, and intelligence chooses between them. The heart differentiates between the pleasant and the unpleasant. Know that there are three kinds of urges behind action. The objects of the senses are superior to the senses and the mind is superior to the objects of the senses. Intelligence is superior to the mind and it is held that the atman is superior to intelligence. Intelligence is in the atman of men. Intelligence is in the atman that is inside. When it creates sentiments, it becomes the mind. Since the senses are different, the intelligence discriminates between them. When it hears, it becomes hearing. When it touches, it becomes touch. When it sees, it become sight. When it tastes, it becomes the tongue. When it smells, it becomes the nose. It is intelligence that creates a difference between these. What are called the senses in men are seen to be the three kinds of sentiments of the intelligence.426 One is sometimes delighted. At other times, one grieves. There are times when a person is united with neither happiness, nor unhappiness. The ocean is the lord of the rivers and the giant shoreline withstands the waves. Like that, though driven by the three sentiments, it can transcend them.427 Though thought of as existing separately, when it desires anything, intelligence is known as the mind. All the strong senses must be conquered. In due course, when each of these428 overwhelms the intelligence, it exists in the mind. Rajas is excited and follows sattva. Just as the spokes are attached to the wheel of a chariot, those qualities are attached to those three.429 A man must use his supreme intelligence like a lamp to control the senses and use yoga to be indifferent and immobilize desire. While qualities are natural, a learned person is not confused. He is always without sorrow and without delight and beyond jealousy. The senses pursue objects of desire and are inca
pable of seeing the atman. It is difficult for people with cleansed souls to see it in this way, not to speak of others. However, the mind can be used to control them,430 as if through reins. The atman then manifests itself in all beings, like a lamp inside a pot, when the darkness has been overcome. An aquatic bird doesn’t become wet, even when it roams around in water. In that fashion, a person whose wisdom is accomplished is not tainted by material objects. Though he enjoys them, he is never attached to them. He has performed deeds earlier,431 but only loves the atman now, which is inside all living beings. He has given up the path characterized by the qualities. For him, there are no qualities, other than those engendered by the sattva in his atman. The qualities are incapable of comprehending the atman, though it always knows them. It sees the qualities and is also their creator. Know that this is the subtle difference between understanding and the kshetrajna. One of them creates the qualities. But the qualities do not create that single one. They432 are naturally different, but are always united. The fish that lives in water is different from the environment in which it lives. A gnat may be attached to a fig tree, but they are actually different. A blade of grass is also different from the clump of munja grass it is in. Like that, though they are united, they are actually established separately.’”’

  Chapter 1569(241)

  ‘“Vyasa said, ‘Understanding creates the qualities and the kshetrajna is also established there. However, the lord433 is indifferent towards all the qualities that have been created. All the qualities that have been created follow their own nature. This is like a spider creating strands that are the qualities. Despite pravritti, some are not felt, because they decay and are withdrawn. Others are destroyed because of nivritti.434 One must think about both these possibilities and try to do what is best. Following either principle, one can obtain the womb of greatness. A man must always act so as to obtain the one without beginning and without end.435 He must not be angry. Nor should he be delighted. He must always be devoid of jealousy. He must firmly sever the strands in his heart that are due to intelligence and thoughts. Having overcome them, he will be free from doubt. He will be devoid of sorrow and obtain happiness. A man who is dislodged from the ground and falls down and is submerged in a full river is tormented. Know this world to be also like that. However, a learned man who knows the truth acts accordingly and it is as if he is on land. A person who knows the atman realizes that the atman is only knowledge. Such a person understands the origin and destruction of all beings. He looks on both436 equally and soon obtains excellent and supreme tranquility. In particular, because of birth, this comes naturally to brahmanas. Knowledge of the atman and tranquility are sufficient to lead to emancipation. Having known this, one becomes enlightened.437 What other qualities can there be of learning? Having known this, learned people accomplish their objectives and are emancipated. Those without learning suffer from great fear. But those with learning have no such great fear. There is no objective that is superior to this, the eternal end obtained by learned people. There are people who are afflicted with jealousy because of material objects.438 There are others who glance at these and sorrow. However, an accomplished person looks at these and does not grieve at what has been obtained and what has not been obtained. Anything done without attachment destroys earlier deeds.439 In this world, one must act so as to renounce440 both the pleasant and the unpleasant.’”’

  Chapter 1570(242)

  ‘“Shuka asked, ‘O illustrious one! Tell me about supreme dharma, to which nothing is superior. What is that special dharma?’ ‘“Vyasa replied, ‘I will tell you about the dharma that was praised by the ancient rishis. This is special among all kinds of dharma. Listen single-mindedly to this. The senses cause agitation. One must carefully use one’s intelligence to restrain them. This is like a father controlling his foolish and wayward sons. The concentration of the mind and the senses is the greatest austerity. Since all dharmas flow from this, this is regarded as supreme dharma. The intelligence must be used to restrain all of them, with the mind as the sixth. Thinking a lot about what it is difficult to think about, one must be satisfied in the atman. Just as cows return from pasture and return to their houses, when one is immersed in the atman, one can see the supreme and the eternal. Like a flame that is without smoke, great-souled and learned brahmanas can see the great atman441in all atmans. A giant tree with many branches and full of flowers and fruit does not itself know which are its flowers and which are its fruit. In that way, the atman does not know where it has come from and where it is going.442 However, there is an inner atman that sees everything.443 With the blazing lamp of knowledge, see the atman inside your own self. Having seen the atman inside your own self, know everything and know that you are not the body. Be cleansed from all sin, like a snake that has cast off its skin. With that supreme intelligence, be free of sin and free from anxiety. This terrible river444 has currents that flow in every direction in this world. The five senses are crocodiles and the mind and resolution are embankments. It is strewn with the grass of greed and confusion. Desire and anger are the reptiles. While truth constitutes the tirthas, falsehood constitutes the waves. Wrath is the mud in that supreme river. It arises from the unmanifest and flows swiftly. A person who has not cleansed his soul is incapable of crossing it. It is full of desire in the form of crocodiles. Use your intelligence to cross it. It flows towards the ocean of life and its womb is in the nether regions. It is difficult to cross. O son! It flows from one’s birth and in this world, its eddies are impossible to cross. Learned and persevering people, accomplished in wisdom, can cross it. Having crossed, you will be freed from everything. You will be pure and your soul will be cleansed. Having resorted to that superior intelligence, you will attain the brahman. After crossing, you will be free from all hardships. Your soul will be cheerful and devoid of sin. You will calmly look down on beings on this earth, as if from the top of a mountain. You will not be enraged. You will not be delighted. You will not possess any violent designs. You will behold the creation and destruction of all beings. The learned think that this is the best among all kinds of dharma. Sages who know about the truth and are the best among the upholders of dharma, say that this is dharma. This knowledge about the atman should be made known and instructed to one’s son. It should be spoken about to someone who is self-controlled and devoted and has welfare in mind. This knowledge about the atman is a mystery. It is the greatest among all mysterious things. O son! The omnipresent atman is itself a witness to what I have spoken about. The brahman is not female, male or neuter. It doesn’t experience misery and joy. It is the past, the present and the future. If one knows this, irrespective of whether one is male or female, one does not have to be born again. This has been ordained for obtaining freedom from birth. O son! Just as I have spoken about this to you, there are many other views and perceptions. But I have expounded what is proper. You are my son. You are a virtuous son, with qualities. Therefore, I have affectionately told you this excellent account. You asked me about it and for the sake of your welfare, I have lovingly told you. O son! I have told you what you asked me about.’”’

  Chapter 1571(243)

  ‘“Vyasa said, ‘One should not be enamoured of fragrances, food and other objects that bring happiness. Nor should one accept ornaments. One should not desire for honour, deeds and fame. A brahmana is known from such conduct. There may be a person who has served,445 observed brahmacharya and studied all the Vedas—the Rig, the Sama and the Yajur. But this does not make him a brahmana. There may be a person who looks upon all beings as kin, who knows everything and knows all the Vedas. But until lack of desire is generated in him, he does not become a brahmana, free from birth and death. There may be a person who has performed many kinds of sacrifices and rites, giving away a lot of dakshina. But until he is compassionate and without greed, he does not obtain the status of a brahmana. When a person does not frighten others and is himself not terrified by others, when he does not desire anything or hate anything, he attains the brahma
n. When he does not have wicked sentiments towards all beings, in deeds, thoughts and speech, he attains the brahman. Other than the single bondage of desire, there is no other bondage in this world. Someone who is free from the bondage of desire attains the brahman. Just as the moon is freed from misty clouds, he is freed from desire. Such a patient person is radiant and waits for his time446 with fortitude. He is full, like waters flowing into the ocean. He is in a state that is not dislodged and is not overwhelmed by desire. He does not wish for any desires. In this body, he obtains the world of heaven. The Upanishads represent the truth of the Vedas. Self-control represents the truth of the Upanishads. Donations represent the self-control of the Upanishads. Austerities represent the donations of the Upanishads. Renunciation represents the austerities of the Upanishads. Happiness represents the renunciation of the Upanishads. Heaven represents the happiness of the Upanishads. Tranquility represents the heaven of the Upanishads. If you desire truth and contentment, their supreme signs are tranquility and the extinguishing of grief, sorrow in the mind, torment and thirst. Lack of sorrow, lack of ownership, tranquility, cheerfulness, immersion in the atman and lack of desire for riches—these again are said to be the six signs of completeness. The wise use these six qualities of sattva to become extremely learned. Those learned ones are established in the atman in this world and are also learned after death. It447 has not been created, nor is it destroyed. It is natural and does not require cleansing. A wise person acts well, knows adhyatma and enjoys a happiness that is without decay. He restrains his mind from wandering around in every direction and fixes it.448 Through this, he obtains a satisfaction that is incapable of being obtained through any other means. Through this, one is content without eating. Through this, one is content without riches. Through this, one is strong, despite lack of attachment. A person who knows this knows the Vedas. Such a person protects his atman and does not think about the various doors.449 He is only devoted to the atman. Such a person is said to be a virtuous brahmana. Such a person is established, having extinguished his desire. He is controlled in the supreme truth. He is happy in every way, like the waxing moon. Because of his qualities, such a sage is honoured among beings as special. His happiness dispels sorrow, like the sun dispelling darkness. He transcends tamas. He transcends deeds. He transcends any decay in the qualities. He is not attached to material objects. He does not experience birth and death. He is free in every way and regards everything as equal. While still in his body, he transcends the senses and the objects of the senses. He obtains the supreme cause and transcends the reason for action.450 Having obtained the greatest of the great, there is no return451 for him.’”’