Chapter 1515(187)
‘Yudhishthira said, “O grandfather! A man should think about adhyatma.119 Tell me about adhyatma.”
‘Bhishma replied, “O Partha! You have asked me about adhyatma. O son! It is supremely beneficial and brings happiness and I will tell you about it. Knowing this, men in this world have obtained affection, happiness, immediate fruits and gains and even the welfare of all beings. Earth, air, space, water, and fire as the fifth—these are the great elements and the origins of creation and destruction of all beings. They originate with him120 and it is to him that these great elements in the beings repeatedly return, like the waves in an ocean. It is like a tortoise extending its limbs and retracting them again. In that way, the creator of beings creates beings and withdraws them again. To create beings, he places the five great elements in all beings, changing the proportions. But the being does not see this. Sound, hearing and the holes121—these three originate in space. Skin, touch, exertion and speech—these four have to do with the wind. Form, eye and digestion—these three are said to be of the fire. Taste, liquid secretions and tongue—these three are said to be the qualities of water. Scent, nose and body—these three are the qualities of the earth. There are five great elements and the mind122 is said to be the sixth. O descendant of the Bharata lineage! The senses and the mind are the source of discernment. Intelligence123 is said to be the seventh and the kshetrajna is the eighth. The eyes and the others are for seeing. But the mind doubts. Exerting intelligence, the kshetrajna is stationed like a witness. Everything that is above the feet, to the rear and to the front, is seen by it. Know that it124 pervades everything, without there being a gap anywhere. Men must know this and all the senses. Know that the qualities of tamas, rajas and sattva depend on them. A man must use his intelligence to know the coming and going of all beings. If he looks at it in this way, he will obtain tranquility and supreme benefit. The qualities125 influence intelligence and intelligence influences the senses. The mind is the sixth in all this intelligence. Where will the qualities come from?126 Everything, mobile and immobile, is pervaded by this. It has been instructed that all destruction and creation results from this. That which sees is the eye. That which hears is said to be the ear. The one which is used to smell is the nose. The tongue tastes. The skin touches and these influence and distort intelligence. If there is a resolution to accomplish something, that is done by the mind. For different objectives, intelligence is established in five separate things. These are said to be the five senses and the invisible entity127 rests on them. Depending on intelligence, a man can have three kinds of sentiments.128 Sometimes he is delighted, and sometimes he grieves. Sometimes, there is neither happiness, nor unhappiness. In this way, there are three kinds of sentiments in the minds of men. However, sometimes, one can surpass these three kinds of sentiments, like the ocean, the lord of the rivers, uses its waves to cross the great shoreline. That pure kind of intelligence only exists in the mind.129 But sometimes, following the rajas quality, it is impelled to act. All the senses then manifest themselves. There is joy in sattva. There is sorrow in rajas. There is confusion in tamas. These are the three. All the sentiments one sees in the world are based on these three. O descendant of the Bharata lineage! I have thus told you everything about the nature of intelligence. An intelligent person must conquer all the senses. Sattva, rajas and tamas always attach themselves to living beings. O descendant of the Bharata lineage! That is the reason three different kinds of pain, sattva, rajas and tamas, are seen in all living beings. A touch of happiness is the quality of sattva. A touch of sorrow is the quality of rajas. When these are combined with the quality of tamas, confusion is the result. If there is anything joyous in the body or in the mind, that is seen to be the consequence of the sattva quality. Unhappiness is not desired by anyone. This is due to the rajas quality and one should not think about this with fear.130 There is a state where one is confused and does not know what should be known and what should be done. This is the outcome of tamas. Delight, satisfaction, bliss, happiness, tranquility in thought—when these are seen, that is the quality of sattva. Dissatisfaction, repentance, sorrow, greed, lack of forgiveness—when these signs are seen, those are ascribed to rajas. Insolence, confusion, distraction, excessive sleep, lack of care—when many such traits are evident, that is the quality of tamas.
‘“A person may be doubtful about what he has obtained. He will be able to go far, in many different directions. If he is able to control his mind, he will obtain happiness, in this world and in the next. Notice the subtle difference inside between intelligence and the kshetrajna. One of these131 creates many qualities. The other one132 creates no qualities at all. It is like a mosquito and a fig being united to each other. They are with each other, but they are also separated from each other. Although they are naturally separate, they are always united. This is like a fish and water being united. The atman possesses no qualities. It only perceives all the qualities. It looks at all the qualities and thinks that it has created them. The senses are inactive and do not know. It133 uses the seventh, intelligence, to light up the paramatman, like a lamp. The kshetrajna sees the qualities that are created by the intelligence. This is certainly the connection between the intelligence and the kshetrajna. There is never any refuge for the intelligence or the kshetrajna. The mind creates intelligence, but never its qualities. When the mind controls the reins134 well, then the atman becomes visible, like a lamp concealed inside a pot. If a sage discards ordinary acts and always controls his atman, then he may be able to see himself in all beings and attain the supreme objective. A bird roaming in the waters is touched, but is yet not touched. That is the way a person who has obtained wisdom wanders around beings. Using his intelligence, a man must naturally roam around in this way. He should neither grieve, nor be delighted. He should roam around, without any malice. If he is naturally successful in this way, he is always successful in creating the qualities. With that knowledge, he creates the qualities, like a spider creating strands. Some say the qualities135 are destroyed. Others say that they are destroyed and become invisible. Whether they are manifest, or not manifest, cannot be established on the basis of guesses. Some, basing themselves on their studies, say they remain. Others say that they are destroyed. Considering both views, one must use one’s intelligence to decide. One must use one’s intelligence to firmly sever these strands in the heart. Having freed oneself, there is no doubt that one will obtain happiness and not sorrow. By bathing in a full river, men cleanse themselves. Know that in this way, filthy people can also purify themselves in knowledge and become extremely learned. A person who is accomplished is not tormented on seeing the further shore of a great river. In that way, a person who knows about adhyatma is only driven by supreme knowledge. A man who has comprehended the ultimate end and origin of all beings looks at it in this way and slowly obtains supreme, using his intelligence. If a person knows about the three objectives, he is freed from what stands before the light. He searches with his mind. He is not interested in anything other than seeing the truth. Because of the different senses, one is incapable of seeing the atman. They distract in different directions and are difficult for someone who has not controlled his soul to restrain. A person who knows this is intelligent. What else can be the characteristics of a learned person? Obtaining this knowledge, learned people regard themselves as having become successful. Things which cause great fear to those who are not learned do not cause any fear to those who are learned. There is no other end that is greater than this. But the learned say that the qualities attained are not comparable.136 If a person acts without attachment, he destroys the effects of his earlier deeds. There is nothing that is disagreeable. If someone tries for the agreeable, his birth on earth will always happen. In this world, people censure those who are afflicted.137 Behold. They sorrow in many ways. Also, behold. Those who are accomplished do not sorrow. A person who knows about both138 always accomplishes the objective.”’
Chapter 1516(188)
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br /> ‘Bhishma said, “O Partha! I will now tell you about the four kinds of meditation in yoga.139 The supreme rishis who know this, advance towards eternal success in this world. Yogis engage themselves in this kind of meditation. These are maharshis who are satisfied with their knowledge and have set their minds on emancipation. O Partha! They are freed from the taints of this world and do not return again. The sins associated with their births are destroyed and they become established in their natural states. They are free of opposite sentiments and are always based in their selves. They are always based in freedom. They are without attachments. They do not debate. They seek to bring about tranquility in their minds. They are single-mindedly devoted to studying and hold up their atmans. Such a sage is seated like a piece of wood, crushing his senses. He does not hear any sound through his ears. His skin does not know anything through touch. His eyes do not know any form and his tongue does not know any tastes. He smells nothing. Immersed in the yoga of meditation, he experiences nothing. The valiant one does not desire anything that ignites the five categories.140 The accomplished person withdraws the five categories into his mind. He uses the five senses to control his wavering mind. Since they no longer have a support, they do not wander. The five gates141 are mobile, but are rendered immobile. Inside, the patient person first controls his mind to the path of meditation. He uses his mind to crush the senses. I have described this path of meditation to you first. Having controlled these first, the sixth one, the mind,142 is then restrained. It is as fickle as lightning flashing around in the clouds. A drop of water on a leaf is unstable and always moves around. In the process of meditation, the consciousness is first like that. However, after one has meditated for some time, it becomes controlled. However, if the mind again strays into the path of the wind,143 it becomes like the wind. But a person who knows is not disturbed by this. He strives single-mindedly, without malice. He restrains his consciousness in meditation again, engaged in the yoga of meditation. Engaged in meditation, the sage first accomplishes discrimination, reasoning and judgement.144 At first, in the process of meditation, the sage first fixes his mind. Disturbed by it, he controls it. A sage must not engage in despair, but must seek to ensure benefit for his atman. Heaps of dust and ashes from burnt cow dung do not become wet when they are sprinkled with water. Even if they become slightly wet, that dust still seems to be dry. They must be continuously and slowly sprinkled before they become wet. The senses must be slowly controlled, in that way. In this way, the senses are gradually controlled. They are gradually restrained and finally pacified. O descendant of the Bharata lineage! By incessantly pacifying the mind through yoga, one first engages the mind and the five categories in the path of meditation. The happiness obtained through manliness or destiny is nothing compared to what is obtained through the control of the atman. United with such bliss, he remains engaged in the task of meditation. Without any disturbance, the yogi then advances towards emancipation.”’
Chapter 1517(189)
‘Yudhishthira said, “You have spoken about the four ashramas and about rajadharma. You have separately spoken about many different kinds of history. O immensely intelligent one! I have also heard many true accounts connected with dharma. However, I still have a doubt and you should remove it. O descendant of the Bharata lineage! I wish to hear about the fruits obtained by japakas.145 What fruits are obtained by the japakas who recite in this way? O unblemished one! You should tell me about all the norms that have been laid down for japa. What are the different rules and procedures that have been laid down for japakas in sankhya and yoga?146 What are the ordinances for sacrifices? What is recommended for japa? Tell me all this. It is my view that you know everything.”
‘Bhishma replied, “In this connection, an ancient history is recounted, about what transpired in ancient times between Yama, Time and a brahmana. Vedanta has said that renunciation is meditation. The words of the Vedas are about withdrawal, tranquility and resort to the brahman. The paths147 can be resorted to, or not resorted to. O king! I will tell you about the reasons for resorting to it.148 It has been said that the mind must be controlled and the senses must be conquered. One must be truthful and tend to the fire. One must immerse oneself in reflection, with meditation, austerities, self-control, forgiveness, lack of jealousy, restraint in food, withdrawal from material objects, frugality in speech and tranquility. This is the way dharma flows. Listen to the mode of abstention now. Those who follow the path of the brahman perform japa and withdraw from rituals. As I have said, all these must be completely renounced. There are three paths one can resort to, external, internal and without any.149 He must seat himself on kusha grass. He will hold kusha in his hand and tie kusha around his hair. He must surround himself with tattered rags and in its midst, attire himself in kusha. He must bow down before material objects and after that, no longer think of material objects. He must be tranquil in his mind and fix his mind on his mind. With his intelligence, he must meditate on the brahman and engage in japa for his benefit. He must then withdraw from even this and immerse himself in samadhi.150 Having resorted to meditation, he must use his concentrated powers. Through austerities and self-control, he will purify his atman. He will withdraw from all hatred and desire. He will be without attachment and confusion. He will not sorrow. Nor will he be delighted. He does not think of himself as the doer, nor as the one who enjoys from this action. Nor does he suffer from the action. In yoga, the mind has no sense of ego. Nor does he seek to establish anything. He is not engaged in receiving anything for himself. But he does not ignore this.151 Nor does he not perform acts. He is engaged in the task of meditation. He is engaged in meditation, having set his mind on meditation. Through the meditation, he obtains samadhi and then gradually gives it up.152 In that state, he obtains the bliss that is obtained by renouncing everything. He is not interested in this world. He has renounced everything. He gives up his life and merges with the body of the brahman. Or perhaps he does not desire to merge into the body of the brahman then. He follows the path upwards, never to be born again. He resorts to knowledge about the brahman. He is tranquil and without disease. He is immortal and free from all passions. He obtains the purity of his atman.”’
Chapter 1518(190)
‘Yudhishthira asked, “You have spoken about the supreme ends that japakas obtain. Is this the only end, or is there any other possibility?”
‘Bhishma replied, “O king! O lord! Listen attentively to the end attained by japakas. O bull among men! They may also descend into many kinds of hell.153 If there is a japaka who does not initially follow what has already been stated, or if he cannot complete those rites, he goes to hell. If there is a japaka who shows disrespect, is not satisfied and grieves, there is no doubt that such a person goes to hell. All those who suffer from ego go to hell. A man who insults others will also go to hell. Those who are confused and perform japa with the objective of obtaining fruits, are also those who desire hell. Those japakas who conduct themselves in the pursuit of riches154 are also destined for hell and there is no emancipation for them. Those who are confused and perform japa because of attachments descend into a state where they obtain those attachments.155 If a person is evil-minded and his mind is not stable in wisdom, then his end is also unstable and he goes to hell. There may be a japaka who is foolish and is not accomplished in his wisdom. In his delusion, he goes to hell and having gone there, he has to sorrow. If there is a japaka who performs japa with a firm mind, but fails to complete it, he too goes to hell.”
‘Yudhishthira asked, “If a japaka has no specific objective and bases himself on the supreme and unmanifest brahman, why does he have to take birth in a body?”
‘Bhishma replied, “It is because of the lack of wisdom that one has to go to many different kinds of hell. Japakas are praised. But they have taints in their atmans.”’
Chapter 1519(191)
Mahabharata: Volume 8 Page 69