Chapter 269

“Kapila said, ‘Beholding that all the fruits that are attainable by actsare terminable instead of being eternal, Yatis, by adoptingself-restraint and tranquillity, attain to Brahma through the path ofknowledge. There is nothing in any of the worlds that can impede them(for by mere fiats of their will they crown all their wishes withsuccess). They are freed from the influence of all pairs of opposites.They never bow down their heads to anything or any creature. They areabove all the bonds of want. Wisdom is theirs. Cleansed they are fromevery sin. Pure and spotless they live and rove about (in greathappiness). They have, in their own understandings, arrived at settledconclusions in respect of all destructible objects and of a life ofRenunciation (by comparing the two together). Devoted to Brahma, alreadybecome like unto Brahma, they have taken refuge in Brahma. Transcendinggrief, and freed from (the equality of) Rajas, theirs are acquisitionsthat are eternal. When the high end that is these men’s is within reachof attainment, what need has one for practising the duties of thedomestic mode of life?'[1240]

“Syumarasmi said, ‘If, indeed, that be the highest object of acquisition,if that be truly the highest end (which is attained by practisingRenunciation) then the importance of the domestic mode of life becomesmanifest, because without the domestic mode no other mode of life everbecomes possible. Indeed, as all living creatures are able to live inconsequence of their dependence on their respective mothers, after thesame manner the three other modes of life exist in consequence of theirdependence upon the domestic mode. The householder who leads the life ofdomesticity, performs sacrifices, and practises penances. Whatever isdone by anybody from desire of happiness has for its root the domesticmode of life. All living creatures regard the procreation of offspring asa source of great happiness. The procreation of offspring, however,becomes impossible in any other mode of life (than domesticity). Everykind of grass and straw, all plants and herbs (that yield corn or grain),and others of the same class that grow on hills and mountains, have thedomestic mode of life for their root. Upon those depend the life ofliving creatures. And since nothing else is seen (in the universe) thanlife, domesticity may be looked upon as the refuge of the entireuniverse.[1241] Who then speaks the truth that says that domesticitycannot lead to the acquisition of Emancipation? Only those that aredestitute of faith and wisdom and penetration, only those that aredestitute of reputation that are idle and toil-worn, that have misery fortheir share in consequence of their past acts, only those that aredestitute of learning, behold the plenitude of tranquillity in a life ofmendicancy. The eternal and certain distinctions (laid down in the Vedas)are the causes that sustain the three worlds. That illustrious person ofthe highest order who is conversant with the Vedas, is worshipped fromthe very date of his birth. Besides the performance of Garbhadhana, Vedicmantras become necessary for enabling persons of the regenerate classesto accomplish all their acts in respect of both this and the otherworld.[1242] In cremating his body (after death), in the matter of hisattainment of a second body, in that of his drink and food after suchattainment, in that of giving away kine and other animals for helping himto cross the river that divides the region of life from that of Yama, inthat of sinking funeral cakes in water–Vedic mantras are necessary. Thenagain the three classes of Pitris, viz., the Archishmats, the Varhishads,and the Kravyads, approve of the necessity of mantras in the case of thedead, and mantras are allowed to be efficient causes (for attainment ofthe objects for which these ceremonies and rites have been directed to beperformed). When the Vedas say this so loudly and when again human beingsare said to owe debts to the Pitris, the Rishis, and the gods, how canany one attain to Emancipation?[1243] This false doctrine (of incorporealexistence called Emancipation), apparently dressed in colours of truth,but subversive of the real purport of the declarations of the Vedas, hasbeen introduced by learned men reft of prosperity and eaten up byidleness. That Brahmana who performs sacrifices according to thedeclarations of the Vedas is never seduced by sin. Through sacrifices,such a person attains to high regions of felicity along with the animalshe has slain in those sacrifices, and himself, gratified by theacquisition of all his wishes succeeds in gratifying those animals byfulfilling their wishes. By disregarding the Vedas, by guile, or bydeception, one never succeeds in attaining to the Supreme. On the otherhand, it is by practising the rites laid down in the Vedas that onesucceeds in attaining to Brahma.’

“Kapila said, ‘(If acts are obligatory, then) there are the Darsa, thePaurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man ofintelligence. In their performance is eternal merit. (Why then performacts involving cruelty)? Those that have betaken themselves to theSannyasa, mode of life, that abstain from all acts, that are endued withpatience, that are cleansed (of wrath and every fault), and that areconversant with Brahma, succeed by such knowledge of Brahma in paying offthe debts (thou speakest of) to the gods (the Rishis, and the Pitris)represented to be so very fond of libations poured in sacrifices.[1244]The very gods become stupefied in tracing the track of that tracklessperson who constitutes himself the soul of all creatures and who looksupon all creatures with an equal eye. Through instructions received fromthe preceptor one knows that which dwells within this frame to be of afour-fold nature, having besides four doors and four mouths. Inconsequence of (their possession of) two arms, the organ of speech, thestomach, and the organ of pleasure, the very gods are said to have fourdoors. One should, therefore, strive one’s best to keep those doors undercontrol.[1245] One should not gamble with dice. One should notappropriate what belongs to another. One should not assist at thesacrifice of a person of ignoble birth. One should not, giving way towrath, smite another with hands or feet. That intelligent man whoconducts himself in this way is said to have his hands and feetwell-controlled. One should not indulge in vociferous abuse or censure.One should not speak words that are vain. One should forbear from knaveryand from calumniating others. One should observe the vow of truthfulness,be sparing of speech, and always heedful.’ By conducting oneself in thisway one will have one’s organ of speech well-restrained. One should notabstain entirely from food. One should not eat too much. One should giveup covetousness, and always seek the companionship of the good. Oneshould eat only so much as is needed for sustaining life. By conductingoneself in this way one succeeds in properly controlling the doorrepresented by one’s stomach. One should not, O hero, lustfully takeanother wife when one has a wedded spouse (with whom to perform allreligious acts). One should never summon a woman to bed except in herseason. One should confine oneself to one’s own wedded spouse withoutseeking congress with other women. By conducting oneself in this way oneis said to have one’s organ of pleasure properly controlled. That man ofwisdom is truly a regenerate person who has all his four doors, viz., theorgan of pleasure, the stomach, the two arms (and two feet), and theorgan of speech, properly controlled. Everything becomes useless of thatperson whose doors are not well-controlled. What can the penance of sucha man do? What can his sacrifices bring about? What cart be achieved byhis body? The gods know him for a Brahmana who has cast off his uppergarment, who sleeps on the bare ground, who makes his arm a pillow, andwhose heart is possessed of tranquillity.[1246] That person who, devotedto contemplation, singly enjoys all the happiness that wedded couplesenjoy, and who turns not his attention to the joys and griefs of others,should be known for a Brahmana.[1247] That man who rightly understandsall this as it exists in reality and its multiform transformations, andwho knows what the end is of all created objects, is known by the godsfor a Brahmana.[1248] One who hath no fear from any creature and fromwhom no creature hath any fear and who constitutes himself the soul ofall creatures, should be known for a Brahmana. Without having acquiredpurity of heart which is the true result of all pious acts such as giftsand sacrifices, men of foolish understandings do not succeed in obtaininga knowledge of what is needed in making one a Brahmana even whenexplained by preceptors. Destitute of a knowledge of all this, these mendesire fruits of a different kind, viz., heaven and its joys.[1249]Unable to practise even a small part of that good conduct which has comedown from remote times, which is eternal, which is characterised bycertitude, which enters as a thread in all our duties, and by adoptingwhich men of knowledge belonging to all the modes of life convert theirrespective duties and penances into terrible weapons for destroying theignorance and evils of worldliness, men of foolish understandings regardacts that are productive of visible fruits, that are fraught with thehighest puissance, and that are deathless, as fruitless after all and asdeviations (from the proper course) not sanctioned by the scriptures. Intruth, however, that conduct, embracing as it does practices the veryopposite of those that are seen in seasons of distress, is the veryessence of heedfulness and is never affected by lust and wrath and otherpassions of a similar kind.[1250] As regards sacrifices again, it is verydifficult to ascertain all their particulars. If ascertained, it is verydifficult to observe them in practice. If practised, the fruits to whichthey lead are terminable. Mark this well. (And marking this, do thoubetake thyself to the path of knowledge).’

“Syumarasmi said, ‘The Vedas countenance acts and discountenance them.Whence then is their authority when their declarations thus contradicteach other? Renunciation of acts, again, is productive of great benefit.Both these have been indicated in the Vedas. Do thou discourse to me onthis subject, O Brahmana!’

“Kapila said, ‘Betaking yourselves to the path of the good (viz., Yoga),do you even in this life realise its fruits by the direct evidence ofyour senses. What, however, are the visible results of those otherobjects which you (men of acts) pursue?’

“Syumarasmi said, ‘O Brahmana, I am Syumarasmi by name. I have come herefor acquiring knowledge. Desirous of doing good to myself I have startedthis conversation in artless candour and not from desire of disputation.The dark doubt has taken possession of my mind. O illustrious one, solveit to me. Thou hast said that they who take the path of the good (viz.,Yoga), by which Brahma is attained, realise its fruits by the directevidence of their senses. What, indeed, is that which is so realisable bythe direct evidence of the senses and which is pursued by yourselves?Avoiding all sciences that have disputation only for their foremostobject, I have so studied the Agama as to have July mastered their truemeaning. By Agama I understand the declarations of the Vedas. I alsoinclude la that word those sciences based on logic which have for theirobject the bringing out of the real meaning of the Vedas.[1251] Withoutavoiding the duties laid down for the particular mode of life which onemay lead, one should pursue the practices laid down in Agama. Suchobservance of the practices laid down in Agama crowns one with success.In consequence of the certainty of the conclusions of Agama, the successto which the latter leads may be said to be almost realisable by directevidence. As a boat that is tied to another bound for a different port,cannot take its passengers to the port they desire to reach, even soourselves, dragged by our acts due to past desires, can never cross theinterminable river of birth and death (and reach the heaven of rest andpeace we may have in view). Discourse to me on this topic, O illustriousone! Teach me as a preceptor teaches a disciple. No one can be foundamongst men that has completely renounced all worldly objects, nor onethat is perfectly contented with oneself, nor one that has transcendedgrief, nor one that is perfectly free from disease, nor one that isabsolutely free from the desire to act (for one’s own benefit), nor onethat has an absolute distaste for companionship, nor one that hasentirely abstained from acts of every kind. Even men like yourself areseen to give way to joy and indulge in grief as persons like ourselves.Like other creatures the senses of persons like yourselves have theirfunctions and objects. Tell me, in what then, if we are to investigatethe question of happiness, does pure felicity consist for all the fourorders of men and all the four modes of life who and which have, asregards their inclinations, the same resting ground.’

“Kapila said, ‘Whatever the Sastras according to which one performs theacts one feels inclined to do, the ordinances laid down in it forregulating those acts never become fruitless. Whatever again the schoolof opinion according to which one may conduct oneself, one is sure toattain to the highest end by only observing the duties of self-restraintof Yoga. Knowledge assists that man in crossing (this interminable riverof life and death) who pursues knowledge. That conduct, however, whichmen pursue after deviating from the path of knowledge, afflicts them (bysubjecting them to the evils of life and death). It is evident that yeare possessed of knowledge and dissociated from every worldly object thatmay produce distress. But have any of you at any time succeeded inacquiring that knowledge in consequence of which everything is capable ofbeing viewed as identical with one Universal Soul?[1252] Without acorrect apprehension of the scriptures, some there are, fond only ofdisputation, who, in consequence of being overwhelmed by desire andaversion, become the slaves of pride and arrogance. Without havingcorrectly understood the meaning of scriptural declarations, theserobbers of the scriptures, these depredators of Brahma, influenced byarrogance and error, refuse to pursue tranquillity and practiseself-restraint.[1253] These men behold fruitlessness on every side, andif (by chance) they succeed in obtaining the puissance of knowledge theynever impart it to others for rescuing them. Made up entirely of thequality of Tamas, they have Tamas only for their refuge. One becomessubject to all the incidents of that nature which one imbibes.Accordingly, of him who hath Tamas for his refuge, the passions of envy,lust, wrath, pride, falsehood, and vanity, continually grow, for one’squalities have one’s nature for their spring. Thinking in this strain andbeholding these faults (through the aid of instructions secured frompreceptors), Yatis, who covet the highest end, betake themselves to Yoga,leaving both good and ill.'[1254]

“Syumarasmi said, ‘O Brahmana, all that I have said (about the laudablecharacter of acts and the opposite character of Renunciation) is strictlyconformable to the scriptures. It is, however, very true that without acorrect apprehension of the meaning of the scriptures, one does not feelinclined to obey what the scriptures really declare. Whatever conduct isconsistent with equity is consistent with the scriptures. Even that iswhat the Sruti declares. Similarly, whatever conduct is inconsistent withequity is inconsistent with the scriptures. This also is declared by theSruti. It is certain that no one can do an act that is scriptural bytransgressing the scriptures. That again is unscriptural which is againstthe Vedas. The Sruti declares this. Many men, who believe only whatdirectly appeals to their senses, behold only this world (and not what isaddressed in the scriptures to Faith). They do not behold what thescriptures declare to be faults. They have, accordingly, like ourselves,to give way to grief. Those objects of the senses with which men like youare concerned are the same with which other living creatures areconcerned. Yet in consequence of your knowledge of the soul and theirignorance of it, how vast is the difference that exists between you andthem! All the four orders of men and all the four modes of life, howeverdifferent their duties, seek the same single end (viz., the highesthappiness). Thou art possessed of unquestioned talents and abilities. Forascertaining that particular course of conduct (amongst those variousduties) which is well calculated to accomplish the desired end, thouhast, by discoursing to me on the Infinite (Brahma), filled my soul withtranquillity. As regards ourselves, in consequence of our inability tounderstand the Soul we are destitute of a correct apprehension of thereality. Our wisdom is concerned with things that are low, and we areenveloped in thick darkness. (The course of conduct, however, that thouhast indicated for enabling one to attain to Emancipation, is exceedinglydifficult of practice). Only he who is devoted to Yoga, who hasdischarged all his duties, who is capable of roving everywhere dependingonly on his own body, who has brought his soul under perfect control, whohas transcended the requirements of the science of morality and whodisregards the whole world (and everything belonging to it), cantransgress the declarations of the Vedas with respect to acts, and saythat there is Emancipation.[1255] For one, however, who lives in themidst of relatives, this course of conduct is exceedingly difficult tofollow. Gift, study of the Vedas, sacrifices, begetting offspring,simplicity of dealing, when by practising even these no one succeeds inattaining to Emancipation, fie on him who seeks to attain to it, and onEmancipation itself that is sought! It seems that the labour spent uponattaining to it is all fruitless. One becomes chargeable with atheism ifone disregards the Vedas by not doing the acts they direct. O illustriousone, I desire to hear without delay about that (Emancipation) which comesin the Vedas after the declarations in favour of acts. Do tell me thetruth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! Iwish to know as much about Emancipation as is known to thee, O learnedone!’