Chapter 51

“Brahmana said, ‘Since the mind is the ruler of these five elements, inthe matter of controlling and bringing them forth, the mind, therefore,is the soul of the elements. The mind always presides over the greatelements. The understanding proclaims power, and is called theKshetrajna.[156] The mind yokes the senses as a charioteer yokes goodsteeds. The senses, the mind, and the understanding are always joined tothe Kshetrajna. The individual soul, mounting the chariot to which bigsteeds are yoked and which has the understanding for the reins, drivesabout on all sides. With all the senses attached to it (for steeds), withthe mind for the charioteer, and the understanding for the eternal reins,exists the great Brahman-car. Verily, that man endued with learning andwisdom who always understands the Brahman-car in this way, is neveroverwhelmed by delusion in the midst of all entities. This forest ofBrahman begins with the Unmanifest and ends with gross objects. Itincludes mobile and immobile entities, and receives light from theradiance of the sun and the moon, and is adorned with planets andconstellations. It is decked, again, on all sides with nets of rivers andmountains. It is always embellished likewise by diverse kinds of waters.It is the means of subsistence for all creatures. It is, again, the goalof all living creatures. In that forest the Kshetrajna always movesabout. Whatever entities exist in this world, mobile and immobile, arethe very first to be dissolved away. After this (are dissolved) thosequalities which compose all entities. After the qualities (are dissolved)the five elements. Such is the gradation of entities. Gods, men,Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,and not from actions, not from a cause. The Brahmanas, who are creatorsof the universe, are born here again and again. All that springs fromthem dissolves, when the time comes, in those very five great elementslike billows in the ocean. All the great elements are beyond thoseelements that compose the universe. He that is released from those fiveelements goes to the highest goal. The puissant Prajapati created allthis by the mind only. After the same manner Rishis attained to thestatus of deities by the aid of penance. After the same manner, those whohave achieved perfection, who were capable of the concentration of Yoga,and who subsist on fruits and roots, likewise perceive the triple worldby penance. Medicines and herbs and all the diverse sciences are acquiredby means of penance alone, for all acquisition has penance for its root.Whatever is difficult of acquisition, difficult to learn, difficult tovanquish, difficult to pass through, are all achievable by penance, forpenance is irresistible. One that drinks alcoholic liquors, one thatslays a Brahmana, one that steals, one that destroys a foetus, one thatviolates one’s preceptor’s bed, becomes cleansed of such sin by penancewell performed. Human beings, Pitris, deities, (sacrificial) animals,beasts and birds, and all other creatures mobile and immobile, by alwaysdevoting themselves to penances, become crowned with success by penancealone. In like manner, the deities, endued with great powers of illusion,have attained to Heaven. Those who without idleness perform acts withexpectations, being full of egoism, approach the presence of Prajapati.Those high-souled ones, however, who are devoid of mineness and freedfrom egoism through the pure contemplation of Yoga, attain to the greatand highest regions. Those who best understand the self, having attainedto Yoga contemplation and having their minds always cheerful, enter intothe unmanifest accumulation of happiness. Those persons who are freedfrom the idea of mineness as also from egoism and who are reborn afterhaving attained to the fullness of Yoga contemplation, enter (when theydepart from such life) into the highest region reserved for the great,viz., the Unmanifest. Born from that same unmanifest (principle) andattaining to the same once more, freed from the qualities of Darkness andPassion, and adhering to only the quality of Goodness, one becomesreleased from every sin and creates all things.[157] Such a one should beknown to be Kshetrajna in perfection. He that knows him, knows theVeda.[158] Attaining to pure knowledge from (restraining) the mind, theascetic should sit self-restrained. One necessarily becomes that on whichone’s mind is set. This is an eternal mystery. That which has theunmanifest for its beginning and gross qualities for its end, has beensaid to have Ne-science for its indication. But do you understand thatwhose nature is destitute of qualities? Of two syllables is Mrityu(death); of three syllable is the eternal Brahman. Mineness is death, andthe reverse of mineness is the eternal.[159] Some men who are led by badunderstanding applaud action. Those, however, that are numbered among thehigh-souled ancients never applaud action. By action is a creature bornwith body which is made up of the sixteen.[160] (True) Knowledge swallowsup Purusha (Self with consciousness of body). Even this is what is highlyacceptable to eaters of Amrita.[161] Therefore, those whose visionextends to the other end (of the ocean of life) have no attachment foractions. This Purusha, however, is full of knowledge and not full ofaction.[162] He dies not who understands Him that is immortal, immutable,incomprehensible, eternal and indestructible–Him that is the restrainedSoul and that transcends all attachments. He who thus understands theSoul to which there is nothing prior which is uncreated, immutable,unconquered, and incomprehensible even to those that are eaters ofnectar, certainly becomes himself incomprehensible and immortal throughthese means. Expelling all impressions and restraining the Soul in theSoul, he understands that auspicious Brahman than which nothing greaterexists. Upon the understanding becoming clear, he succeeds in attainingto tranquillity. The indication of tranquillity is like what takes placein a dream.[163] This is the goal of these emancipated ones who areintent on knowledge. They behold all those movements which are born ofsuccessive developments.[164] This is the goal of those who areunattached to the world, This is the eternal usage. This is theacquisition of men of knowledge. This is the uncensured mode of conduct.This goal is capable of being attained by one that is alike to allcreatures, that is without attachment, that is without expectations, andthat looks equally on all things. I have now declared everything to you,ye foremost of regenerate Rishis. Do you act in this way forthwith; youwill then acquire success.’

“The preceptor continued, ‘Thus addressed by the preceptor Brahma, thosehigh-souled sages acted accordingly and then attained to many regions (ofgreat felicity). Do thou also, O blessed one, duly act according to thewords of Brahma as declared by me, O thou of pure soul. Thou wilt thenattain to success.’

“Vasudeva said,–‘Thus instructed in the principles of high religion bythe preceptor, the pupil, O son of Kunti, did everything accordingly, andthen attained to Emancipation. Having done all that he should have done,the pupil, O perpetuator of Kuru’s race, attained to that seat repairingwhither one has not to grieve.’

“Arjuna said, ‘Who, indeed, was that Brahmana, O Krishna, and who thepupil, O Janarddana. Truly, if it is fit to be heard by me, do thou thentell me, O lord!’

“Vasudeva said, ‘I am the preceptor, O mighty-armed one, and know thatthe mind is my pupil. Through my affection for thee, O Dhananjaya, I haverelated this mystery to thee. If thou hast any love for me, O perpetuatorof Kuru’s race, do thou then, after having heard these instructionsrelating to the Soul, always act duly (according to them), O thou ofexcellent vows. Then when this religion has been duly practised, O mowerof foes, thou wilt become freed from all thy sins and attain to absoluteemancipation. Formerly, when the hour of battle came, this very religion,O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,set thy mind on it. And now, O chief of Bharata’s race, it is long sincethat I saw the lord my sire. I wish to see him again, with thy leave, OPhalguna!’

“Vaisampayana continued, ‘Unto Krishna who had said so, Dhananjaya saidin reply,–We shall go to-day from this town to the city called after theelephant. Meeting king Yudhishthira of virtuous soul there, and informinghim (of thy intention) thou shalt then repair to thy own city!'”