Mahabharata: Volume 8
Page 72
Chapter 1526(198)
‘“Manu said, ‘That which should be known exists in the midst of that knowledge. Know that the mind is only a quality of knowledge. When it is united with the faculties of wisdom, then intelligence is the result. When intelligence is freed from the qualities of action and is immersed in the mind, then wisdom is the result. One is engaged in the yoga of meditation and knows the brahman. If intelligence still possesses those qualities,217 it circles around because of those qualities and flows down like a stream from the summit of a mountain, heading in different directions. But if one disengages from the qualities and the mind is first immersed in meditation, then one knows the brahman, like gold through a touchstone. The mind pursues the objects of the senses and clouds intelligence. Because it is obsessed with those qualities, it is incapable of seeing what is without qualities. One must close all the doors218 and base oneself in the mind. Having fixed one’s mind, one can then obtain the supreme. When the qualities are extinguished, the great elements are withdrawn. In that way, when the senses are withdrawn, the intelligence circles around in the mind. When intelligence is based in the mind and circles around inside, there are no longer any qualities that the mind is engaged with. When the mind is engaged in the qualities of meditation, it can cast aside its qualities. Devoid of all the qualities, it can know what is without qualities.219 There is no vijnana that is capable of proving the existence of what is not manifest. There are no arrangements of words that can express it. How can it be understood through material objects? A person who has cleansed his atman inside can seek to approach the supreme brahman through austerities, inferences and the qualities prescribed in the sacred texts. Freeing oneself from the qualities, one can also follow him in the external path.220 Because there are no natural attributes, the one who should be known cannot be known through debate. When one withdraws from the qualities, one obtains the brahman, who is devoid of qualities. The intelligence is such that it reaches towards the qualities, like a fire towards kindling. When the five senses are freed from their respective actions, the supreme brahman is also freed and transcends nature. All embodied beings are naturally influenced.221 When they withdraw, they are freed, and some go to heaven. Man, nature, intelligence, senses in particular, ego and pride are created in beings. Their first creation emanated from that foremost one. The second creation resulted from sexual intercourse and is restrained by rules.222 Benefit is obtained by observing dharma. The practice of adharma leads to injury. Attachment leads to the normal course.223 Detachment leads to knowledge.’”’
Chapter 1527(199)
‘“Manu said, ‘When the five attributes and the five224 are separated from the mind, one can see the brahman, like a gem that is strung on a thread. That thread may be made out of gold, pearls, coral, clay or silver. This is because, as a consequence of its own acts, the atman is attracted and may dwell in cows, humans, elephants, other animals, insects and worms. The body depends on the acts one has performed. In that kind of body, one must enjoy the fruits. Though the earth is sprinkled with the same juices, it follows its nature and yields different kinds of herbs. In that way, intelligence follows the atman and the consequences of earlier deeds. Desire originally comes from knowledge. Resolution first comes from desire. Action flows from resolution. Action is foundation for the fruits. Fruits thus result from action. Knowledge results in action and the atman leads to knowledge. There is knowledge that enables one to know what should be known. This knowledge is virtuous and involves the destruction of ignorance. The destruction of knowledge,225 fruits, understanding and action leads to divine fruits and knowledge of what should be known. Yogis behold that great and supreme being. Those who are ignorant and only perceive the qualities in themselves do not see it. The form of water is greater than the form of the earth. Energy is greater than water. The wind is greater than energy. Space is greater than the wind. In that way, the supreme is greater than the mind. Intelligence is greater than the mind. It is said that time is greater than intelligence. The illustrious Vishnu, to whom this entire universe belongs, is greater than time. That god has no beginning, no middle and no end. He is without beginning, without middle and without an end. He is without decay. He is beyond all misery, because it is said that misery has an end. He is said to be the supreme Brahma. He is said to be the supreme refuge. Going to him, there are those who are freed from time and material objects and obtain emancipation. Everything is seen to possess qualities. However, the supreme is without qualities. The signs of withdrawal are thought of as eternal dharma. The hymns of the Rig, Yajur and Sama Vedas have a base in the body and flow from the tip of the tongue. But these require effort for success and are also subject to destruction. The brahman cannot be obtained in this way, by relying on things that are dependent on the body. The brahman is without beginning, without middle and without end and cannot be obtained through exertion. The hymns of the Rig, Sama and Yajur Vedas are said to have a beginning. Everything with a beginning has an end. But the brahman is said to be without a beginning. Because there is no beginning and no end, it is infinite and without decay. It is without decay and is without opposite sentiments. It is beyond opposite pairs of sentiments. Mortals do not succeed in seeing or going to the supreme because of their ill fortune, the lack of methods, lack of resolution and because of their deeds. They do not attain the supreme because they are addicted to material objects, because they wish to see something else, or because their minds desire something else. There are other people who see qualities in this world. They desire those qualities and do not desire the supreme, which is without qualities. They are devoted to inferior qualities. How will they know something that has superior qualities? It is beyond qualities and form and one can attain it on the basis of inference. One can know it through the subtleties of the mind and one is incapable of describing it in words. The mind is attracted by the mind. Sight is attracted by sight. It is intelligence that cleans knowledge and knowledge cleans the mind. Through the mind, and by fixing the senses, one obtains the infinite. Accepting intelligence, the mind is enriched. A person may not be interested in the qualities. Like the wind that keeps fire apart from kindling, if he is not driven by greed, he obtains the supreme in this world. When one is disinterested in obtaining all the qualities, the mind always attains what is superior to intelligence. If one is engaged in this mode and disassociates from all the qualities, one merges into the body of the brahman. The atman of a man is not manifest. It becomes manifest through his deeds. While he is destroyed, it becomes unmanifest again. The soul does not act. It is extended by the senses and there is joy and misery. Action is performed. It obtains a body and is united with the senses and finds a refuge in the five elements. However, unless it is goaded by the supreme and undecaying one, it is incapable of performing any action. No man on earth will see its end, but knows that there will be an end. He is agitated and is conveyed to the supreme, like a boat whirled by winds on the ocean. The sun obtains its qualities by spreading its circle of rays. But when it withdraws them, it is without qualities. In that way, in this world, a sage can give up all attachments and enter into the undecaying brahman, devoid of all qualities. It is without beginning. It is the supreme refuge for virtuous people. This is the undecaying Svayambhu. Everything originates in him and everything ends in him. He is eternal and the immortal and undecaying objective. A person who reflects on this obtains tranquility and immortality.’”’
Section 86 will conclude in Volume 9.
Introduction
1 Brahmana is a text and also the word used for the highest caste.
2 A class of religious and philosophical texts that are composed in the forest, or are meant to be studied when one retires to the forest.
3 The six Vedangas are shiksha (articulation and pronunciation), chhanda (prosody), vyakarana (grammar), nirukta (etymology), jyotisha (astronomy) and kalpa (rituals).
4 Religion, duty.
5 Wealth. But in general, any object of the senses.
6 Desir
e.
7 Release from the cycle of rebirth.
8 Anukramanika is sometimes called Anukramani.
9 Krishna or Krishnaa is another name for Droupadi.
Chapter 1284(1)
1 Ashvatthama, Kripa and Kritavarma.
2 The camp of the Kouravas.
3 Duryodhana.
4 Sanjaya was the son of Gavalgana.
5 Dhritarashtra and Gandhari.
6 The word used is tata. This means son, but is affectionately used towards anyone who is younger or junior.
7 In the duel with the clubs, Bhima struck Duryodhana below the waist and on the thighs, something not sanctioned by the code of fair fighting. This has been described in Section 77 (Volume 7).
8 Nyagrodha, the banyan tree, the Indian fig tree.
9 Mountain behind which the sun sets.
10 Because there was darkness before the universe was created.
11 Nakshatras are specific, while stars are general. There are twenty-seven specific nakshatras and some of these are collections of stars, rather than individual stars. Therefore, stars are mentioned in addition to nakshatras.
12 Kritavarma.
13 The word used is vayasa. This means crow, but can be applied to a bird in general. However, subsequently, the word kaka is used. This specifically means a crow.
14 Ashvatthama.
15 Garuda’s name.
16 Duryodhana, described in Section 77 (Volume 7).
17 Their camps.
18 Kripa. Kripa’s sister, Kripi, was Drona’s wife and Ashvatthama’s mother.
19 Ashvatthama.
20 Akshouhinis.
21 Ashvatthama, Kripa and Kritavarma had also eventually headed towards the east.
Chapter 1285(2)
22 In the sense of destiny.
23 This probably implies engaging in action and withdrawing from action.
24 Human action and destiny.
Chapter 1286(3)
25 Kritavarma.
26 Brahma.
27 Duryodhana.
28 Indra.
29 Pinaka is the name of Shiva’s bow or trident.
30 Kripa.
31 This is in the singular and is specifically addressed to Kripa.
Chapter 1287(4)
32 The word used is tata. This means son, but is affectionately used towards anyone who is younger or junior.
33 The text uses the word Pavaki, Pavaka’s (Agni, the fire god) son. This means Kartikeya.
34 The camp of the Panchalas and the Pandavas.
35 Probably meaning Indra.
36 Though not explicitly stated, this is Sanjaya speaking again. Ashvatthama’s mother was Kripi, Kripa’s sister. Kripa was hence his maternal uncle.
37 Duryodhana.
Chapter 1288(5)
38 In the sense of serving superiors, elders and preceptors.
39 In the sense of friend.
40 The word used is tata.
41 As a token of surrender.
42 Again as a sign of surrender.
43 Of dharma.
44 Satyaki.
45 Of dharma.
Chapter 1289(6)
46 Krishnas.
47 Vadava is a mare and the subterranean fire, in the waters, is vadavamukha, shaped like a mare’s head.
48 Shiva’s name.
49 Rudra and Hara are Shiva’s names. At the time of Daksha’s sacrifice, Shiva plucked out Bhaga’s eyes. Girisha is also Shiva’s name.
Chapter 1290(7)
50 The fierce one.
51 The immobile one.
52 The lord of the mountains.
53 Varada means one who is the granter of boons.
54 The excellent one, the one who brings into existence.
55 Meaning, the creator of the universe.
56 The one with a dark neck.
57 The one without birth.
58 The destroyer of a sacrifice, referring to Daksha’s sacrifice.
59 One whose form is the universe.
60 The one with deformed eyes.
61 One with many forms.
62 Uma’s consort.
63 One who dwells in cremation grounds.
64 Ganas are demonic beings who are Shiva’s followers. Ganapati is the lord or leader of ganas, while Mahaganapati is a great Ganapati.
65 The wielder of khattanga, a staff with a skull at the top.
66 The one with a shaved head.
67 The one with matted hair.
68 City of the demons, destroyed by Shiva.
69 The deep-red one.
70 The blue-necked one.
71 The one who is not mixed.
72 The irresistible one.
73 The seed.
74 The creator of the universe.
75 Here the lord of the ganas means Kubera. That is, Kubera looks towards Shiva.
76 Gouri is another name for Uma/Parvati.
77 Before Ashvatthama.
78 The word used is makara.
79 The word used is koka. This can mean wolf, frog, or house-lizard.
80 Unidentified weapon that could kill one hundred people at one go.
81 Kind of musical instrument, a variety of drum.
82 Those born from wombs, those born from eggs, those born from sweat (insects and worms) and plants and trees.
83 Compassion, forgiveness, cleanliness, lack of jealousy, altruism, lack of greed, purity and self-control.
84 There are actually six kinds of taste—sweet, sour, salty, pungent, bitter and astringent. Here, bitter and astringent are probably being left out.
85 Meaning, Shiva.
86 The fire.
87 Shiva entered Ashvatthama’s body.
88 Mahadeva.
Chapter 1291(8)
89 The opponents.
90 The Panchalas.
91 Dhrishtadyumna.
92 Ashvatthama.
93 Ashvatthama.
94 Divine weapon named after Rudra, Shiva.
95 Ashvatthama.
96 In Dhanurveda, there were many techniques (motions) of fighting with the sword and it is not immediately obvious which three are meant.
97 Droupadi’s son through Yudhishthira.
98 Droupadi’s son through Bhima.
99 Ashvatthama.
100 Ashvatthama severed Shatanika’s head.
101 Droupadi’s son through Sahadeva.
102 Droupadi’s son through Arjuna.
103 Shikhandi.
104 Shikhandi.
105 The text uses the word Kaali, a natural translation being the goddess. However, since the goddess Kali is unusual in the Mahabharata, a dark personification of the night is also possible.
106 Killed by Ashvatthama.
107 The earlier reference was to one thousand moons.
108 Yakshas are semi-divine species and companions of Kubera, the god of treasure.
109 They had not realized that it was Ashvatthama.
110 Gandharvas are celestial musicians and semi-divine.
111 Shiva.
112 Kukshila, a specific kind of evil spirit.
113 Kripa and Kritavarma.
114 In Section 77 (Volume 7), we have been told that the Pandavas, Krishna and Satyaki had gone to the Kourava camp.