Chapter 237

“Vyasa said, ‘Borne up and down in life’s ocean, he that is capable ofmeditation seizes the raft of Knowledge and for achieving hisEmancipation adheres to Knowledge itself (without extending his armshither and thither for catching any other support).'[919]

“Suka said, ‘What is that Knowledge? Is it that learning by which, whenerror is dispelled, the truth becomes discovered? Or, is it that courseof duties consisting of acts to be done or achieved, by the aid of whichthe object sought may be understood or attained? Or, is it that course ofduties, called abstention from acts, by which an extension of the Soul isto be sought? Do tell me what it is, so that by its aid, the two, viz.,birth and death, may be avoided.'[920]

“Vyasa said, ‘That fool who believing that all this exists in consequenceof its own nature without, in fact, an existent refuge or foundation,fills by such instruction the aspirations of disciples, dispelling by hisdialectical ingenuity the reasons the latter might urge to the contrary,succeeds not in attaining to any truth.[921] They again who firmlybelieve that all Cause is due to the nature of things, fail to acquireany truth by even listening to (wiser) men or the Rishis (who are capableof instructing them).[922] Those men of little intelligence who stop (intheir speculations), having adopted either of these doctrines, indeed,those men who regard nature as the cause, never succeed in obtaining anybenefit for themselves.[923] This belief in Nature (as the producing andthe sustaining Cause), arising as it does from a mind acting under theinfluence of error, brings about the destruction of the person whocherishes it. Listen now to the truth with respect to these two doctrinesthat maintain (1) that things exist by their own nature and (2) that theyflow (in consequence of their own nature) from others that are differentfrom and that precede them.[924] Wise men apply themselves to agricultureand tillage, and the acquisition of crops (by those means) and ofvehicles (for locomotion) and seats and carpets and houses. They attendalso to the laying of pleasure-gardens, the construction of commodiousmansions, and the preparation of medicines, for diseases of every kind.It is wisdom (which consists in the application of means) that leads tothe fruition of purposes. It is wisdom that wins beneficial results. Itis wisdom that enables kings to exercise and enjoy sovereignty althoughthey are possessed of attributes equal to those of persons over whom theyrule.[925] It is by wisdom that the high and the low among beings aredistinguished. It is by wisdom that the superior and the inferior onesamong created objects are understood. It is wisdom or knowledge that isthe highest refuge of all things.[926] All the diverse kinds of createdthings have four kinds of birth. They are viviparous, oviparous,vegetables, and those born of filth. Creatures, again, that are mobileshould be known to be superior to those that are immobile. It isconsistent with reason that intelligent energy, inasmuch as itdifferentiates (all non-intelligent matter), should be regarded assuperior to.(non-intelligent) matter.[927] Mobile creatures, that areinnumerable, and of two kinds, viz., those that have many legs and thosethat have two. The latter, however, are superior to the former. Bipeds,again are of two species, viz., those that live on land and those thatare otherwise. Of these, the former are superior to the latter. Thesuperior ones eat diverse kinds of cooked food.[928] Bipeds moving onland are of two kinds viz., middling or intermediate, and those that areforemost. Of these, the middling or intermediate are regarded as superior(to the former) in consequence of their observance of the duties ofcaste.[929] The middling or intermediate ones are said to be of twokinds, viz., those that are conversant with duties, and those that areotherwise. Of those, the former are superior in consequence of theirdiscrimination in respect of what should be done and what should not.Those conversant with duties are said to be of two kinds, viz., thosethat are acquainted with the Vedas and those that are otherwise. Of thesethe former are superior, for the Vedas are said to dwell in them.[930]Those that are acquainted with the Vedas are said to be of two kinds,viz., those that lecture on the Vedas and those that are otherwise. Ofthese, the former, who are fully conversant with the Vedas, with theduties and the rites laid down in them, and the fruits of those dutiesand rites, are superior in consequence of their publishing all thoseduties and rites. Indeed, all the Vedas with the duties laid down in themare said to flow from them. Preceptors of the Vedas are of two kinds,viz., those that are conversant with the Soul and those that areotherwise. Of these, the former are superior in consequence of theirknowledge of what is meant by Birth and Death.[931] As regards duties,they are, again, of two kinds (viz., Pravritti and Nivritti). He who isconversant with duties is said to be omniscient or possessed of universalknowledge. Such a man is a Renouncer. Such a man is firm in theaccomplishment of his purposes. Such a man is truthful, pure (bothoutwardly and inwardly), and possessed of puissance.[932] The gods knowhim for a Brahmana who is devoted to knowledge of Brahma (and not him whois conversant with only the duties of Pravritti). Such a man is versedalso in the Vedas and earnestly devoted to the study of the Soul.[933]They that have true knowledge behold their own Soul as existing both inand out. Such men, O child, are truly regenerate and such men aregods.[934] Upon these rests this world of Beings, in them dwell thiswhole universe. There is nothing that is equal to their greatness.Transcending birth and death and distinctions and acts of every kind,they are the lords of the four kinds of creatures and are the equals ofthe Self-born himself.'”[935]