Chapter 201

“Yudhishthira said, ‘What are the fruits of the yoga represented byKnowledge, of all the Vedas, and of the (various) observances and vows?How also may the creature-soul be known? Tell us, this, O grandsire!’

“Bhishma said, ‘In this connection is cited the old narrative of thediscourse between that lord of creatures, viz., Manu, and the greatRishi, Vrihaspati. In days of old, the foremost of celestial Rishis,viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor andaddressing that lord and first of all creatures, said, ‘What is the cause(of the universe)? Whence have the ordinances (about sacrifices and otherpious observances) flowed? What are those fruits which the learned sayare attached to Knowledge? Tell me also truly, O illustrious one, what isthat which the very, Vedas have not been able to reveal? What are thosefruits which are adored by eminent personages conversant with the scienceof Artha, with the Vedas, and with the Mantras, through sacrifices andplentiful gifts of kine? Whence do those fruits arise? Where are they tobe found? Tell me also this old history, viz., whence have the earth, allearthly objects, wind, sky, aquatic creatures, water, heaven, and thedenizens of heaven, all sprung? Man’s inclinations tend towards thatobject about which he seeks knowledge. I have no knowledge of thatAncient and Supreme one. How shall I rescue myself from a false displayof inclinations towards Him?[650] The Riks, all the Samanas, all theYajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,I have studied. But I pave no knowledge of the nature of the greatcreatures (the five primal elements) that enter into the composition ofeverything.[651] Tell me all I have asked thee, by using only simpleassertions and distinguishing adjectives or attributes. Tell me what thefruits are of Knowledge and what those fruits that are attached tosacrifices and other religious rites. Explain to me how also an embodiedbeing departs from his body and how he attains to another body.’

“Manu said, ‘That which is agreeable to one is said to constitute one’shappiness. Similarly, that which is disagreeable to one is said toconstitute one’s misery.–By this I shall obtain happiness and keep offmisery–from a sentiment like this flow all religious acts. The effortsfor the acquisition of Knowledge, however, arise from a sentiment foravoiding both happiness and misery.[652] The ordinances about sacrificesand other observances, that occur in the Vedas, are all connected withdesire. He, however, who liberates himself from desire, succeeds inattaining to Brahma. That man who, from desire of winning happiness,walks in the path of acts which are of diverse kinds, has to go tohell.'[653]

“Vrihaspati said, ‘Men’s aspirations are concerned with the acquisitionof the agreeable which ends in happiness, and the avoidance of thedisagreeable which brings misery. Such acquisition and such avoidanceagain are accomplished by acts.'[654]

“Manu said, ‘It is by liberating oneself from acts that one succeeds inentering into Brahma. The ordinances about acts have flowed for that veryend.[655] The ordinances about acts tempts only those whose hearts arenot free from desire. By liberating oneself from acts (as already said)one acquires the highest state. One desirous of felicity (Emancipation),betaking oneself to religious rites, becomes purified (from attachments)by acts having for their object the purification of the soul, and at lastwins great splendour. By liberating oneself from acts, one acquires thehighest end, viz., Brahma, which is very much above the reward that actsgive. Creatures have all been created by Mind and Act. These again arethe two best paths adored by all. Outward acts produce fruits that aretransitory as also eternal. For acquiring the latter there is no othermeans than abandonment of fruits by the mind.[656] As the eye, when nightpasses away and the veil of darkness is removed from it, leads itspossessor by its own power, so the Understanding, when it becomes enduedwith Knowledge, succeeds in beholding all evils that are worthy ofavoidance.[657] Snakes, sharp-pointed kusa blades, and pits, men avoidwhen they perceive them lie on their way. If some tread upon or fall intothem, they do so through ignorance. Behold the superiority of the fruitsof knowledge (over those of ignorance). Mantras applied duly, sacrifices,the presents called Dakshina, gift of food, and concentration of the mind(for divine contemplation),–these are the five acts that are said to beproductive of fruits, there being none else. Acts have (the three)attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas saythis. (The Vedas consist of Mantras). The Mantras, therefore, have thesame three attributes, since it is with Mantras that acts are to beaccomplished. The ritual also must be liable to the same threeattributes. The fruits of action depend upon the mind. It is the embodiedcreature that enjoys those fruits.[658] All excellent kinds of sound,form, taste, touch, and scent, are the fruits of acts, being attainablein the region of acts (i.e., heaven). As regards, however, the fruits ofknowledge, man acquires them even here before death.[659] Whatever actsare accomplished by means of the body, one enjoys the fruits thereof in astate of physical existence. The body is, indeed, the framework to whichhappiness inheres, as also the framework to which misery inheres.[660]Whatever acts are accomplished by means of words, their fruits are to beenjoyed in a state in which words can be spoken. Similarly, whatever actsare accomplished by the mind, their fruits are enjoyed in a state inwhich one is not freed from the mind.[661] Devoted to the fruits of acts,whatever kind of acts (Sattwika or Rajasika or Tamasika) a personcovetous of fruits accomplishes, the fruits, good or bad, that heactually enjoys partake of their character. Like fishes going against acurrent of water, the acts of a past life come to the actor. The embodiedcreature experiences happiness for his good acts, and misery for his evilones. Him from whom this universe hath sprung. Him by knowing whompersons of cleansed souls transgress this world, Him who has not beenexpressed by Vedic mantras and words. I will now indicate. Listen to meas I speak of that highest of the high. Himself liberated from theseveral kinds of taste and scent, and sound and touch and form. He isincapable of being grasped by the senses, unmanifest, without colour, theOne, and He has created the five kinds of objects[662] for His creatures.He is neither female, nor male, nor of the neuter sex. He is neitherexistent, nor non-existent, nor existent-nonexistent.[663] Only thosethat are acquainted with Brahma behold Him. He knoweth no direction.”‘