Chapter 238

“Vyasa said, ‘These, then, are the obligatory acts ordained forBrahmanas. One possessed of knowledge always attains to success by goingthrough (the prescribed) acts. If no doubt arises in respect of acts,then acts done are sure to lead to success. The doubt to which we referis this: whether acts are obligatory or whether they are optional.[936]As regards this (doubt about the true character of acts, it should besaid that), if acts are ordained for man for inducing knowledge (by whichalone Brahma or Emancipation is to be attained, even then) they should beregarded as obligatory (and not optional). I shall now discourse on themby the light of inferences and experience. Listen to me.[937] Withrespect to acts some men say that Exertion is their cause. Others saythat Necessity is their cause. Others, again, maintain that Nature is thecause. Some say that acts are the result of both Exertion and Necessity.Some maintain that acts flow from Time, Exertion, and Nature. Some saythat of the three (viz., Exertion, Necessity, and Nature), one only (andnot the other two) is the cause. Some are of opinion that all the threecombined are the cause.[938] Some persons that are engaged in theperformance of acts say, with respect to all objects, that they exist,that they do not exist, that they cannot be said to exist, that theycannot be said not to exist, that it is not that they cannot be said toexist, and lastly, that it is not that they cannot be said not to exist.(These then are the diverse views entertained by men). They, however,that are Yogins, behold Brahma to be the universal cause. The men of theTreta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,however, of the Krita Yuga are devoted to penances, possessed of tranquilsouls, and observant of righteousness.[939] In that age all men regardthe Richs, the Samans, and the Yajuses as identical not withstandingtheir apparent diversity. Analysing desire and aversion, they worshiponly penance.[940] Devoted to the practice of penances, steadfast inthem, and rigid in their observance, one obtains the fruition of alldesires by penances alone. By penance one attains to that by becomingwhich one creates the universe. By penance one becomes that inconsequence of which one becomes the puissant master of all things.[941]That Brahma has been expounded in the declarations of the Vedas. For allthat, Brahma is inconceivable by even those that are conversant withthose declarations. Once more has Brahma been declared in the Vedanta.Brahma, however, cannot be beheld by means of acts.[942] The sacrificeordained for Brahmans consists in japa (meditation and recitation), thatfor Kshatriyas consists in the slaughter of (clean) animals for thegratification of the deities; that for Vaisyas consists in the productionof crops and, the keep of domestic animals; and that for Sudras in menialservice of the: three other orders. By observing the duties laid down forhim and by studying the Vedas and other scriptures, one becomes a Dwija(regenerate). Whether one does any other act or not, one becomes aBrahmana by becoming the friend of all creatures.[943] In the beginningof Treta, the Vedas and sacrifices and the divisions of caste and theseveral modes of life existed in, their entirety. In consequence,however, of the duration of life being decreased in Dwapara, those areovertaken by decline. In the Dwapara age as also in the Kali, the Vedasare overtaken by perplexity. Towards the close of Kali again, it isdoubtful if they ever become even visible to the eye.[944] In that age,the duties of the respective order disappear, and men become afflicted byiniquity. The juicy attributes of kine, of the earth, of water, and(medicinal and edible) herbs, disappear.[945] Through (universal)iniquity the Vedas disappear and with them all the duties inculcated inthem as also the duties in respect of the four modes of life. They whoremain observant of the duties of their own order become afflicted, andall mobile and immobile objects undergo a change for the worse.[946] Asthe showers of heaven cause all products of the earth to grow, after thesame manner the Vedas, in every age, cause all the angas to grow.[947]Without doubt, Time assumes diverse shapes. It has neither beginning norend. It is Time which produces all creatures and again devours them. Ihave already spoken of it to thee. Time is the origin of all creatures;Time is that which makes them grow; Time is that which is theirdestroyer; and lastly it is time that is their ruler. Subject to pairs ofopposites (such as heat and cold, pleasure and pain, etc.), creatures ofinfinite variety rest on Time according to their own natures (withoutbeing otherwise than how they have been ordained by supreme Brahma).'[948]