Chapter 270

“Kapila said, ‘The Vedas are regarded as authoritative by all. Peoplenever disregard them. Brahma is of two kinds, viz., Brahma as representedby sound, and Brahma as Supreme (and intangible).[1256] One conversantwith Brahma represented by sound succeeds in attaining to Supreme Brahma.Commencing with the rites of Garbhadhana, that body which the sirecreates with the aid of Vedic mantras is cleansed (after birth) by Vedicmantras.[1257] When the body has been cleansed with purificatory rites(performed with the aid of Vedic mantras), the owner there of come to becalled a Brahmana and becomes a vessel fit for receiving knowledge ofBrahma. Know that the reward of acts is purity of heart which only leadsto Emancipation. I shall presently speak to thee of that. Whether purityof heart has been attained or not (by performance of acts) is what can beknown to the person himself who has attained it. It can never be knownwith the aid of either the Vedas or inference. They that cherish noexpectation, that discard every kind of wealth by not storing anythingfor future use, that are not covetous, and that are free from every kindof affection and aversion, perform sacrifices because of the convictionthat their performance is a duty. To make gifts unto deserving persons isthe end (right use) of all wealth. Never addicted at any time to sinfulacts, observant of those rites that have been laid down in the Vedas,capable of crowning all their wishes with fruition, endued with certainconclusions through pure knowledge, never giving way to wrath,–neverindulging in envy, free from pride and malice, firm in Yoga,[1258] ofunstained birth, unstained conduct, and unstained learning, devoted tothe good of all creatures, there were in days of yore many men, leadinglives of domesticity and thoroughly devoted to their own duties, therewere many kings also of the same qualifications, devoted to Yoga (likeJanaka, etc.), and many Brahmanas also of the same character (likeYajnavalkya and others).[1259] They behaved equally towards all creaturesand were endued with perfect sincerity. Contentment was theirs, andcertainty of knowledge. Visible were the rewards of their righteousness,and pure were they in behaviour and heart. They were possessed of faithin Brahma of both forms.[1260] At first making their hearts pure, theyduly observed all (excellent) vows. They were observant of the duties ofrighteousness on even occasions of distress and difficulty, withoutfailing off in any particular. Uniting together they used to performmeritorious acts. In this they found great happiness. And inasmuch asthey never tripped, they had never to perform any expiation. Relying asthey did upon the true course of righteousness, they became endued withirresistible energy. They never followed their own understandings in thematter of earning merit but followed the dictates of the scriptures alonefor that end. Accordingly they were never guilty of guile in the matterof performing acts of righteousness.[1261] In consequence of theirobserving unitedly the absolute ordinances of the scriptures withoutbetaking themselves ever to the rites laid down in the alternative, theywere never under the necessity of performing expiation.[1262] There is noexpiation for men living in the observance of the ordinances laid down inthe scriptures. The Sruti declares that expiation exists for only menthat are weak and unable to follow the absolute and substantiveprovisions of the sacred law. Many Brahmanas there were of this kind indays of old, devoted to the performance of sacrifices, of profoundknowledge of the Vedas, possessed of purity and good conduct, and enduedwith fame. They always worshipped Brahma in the sacrifices, and were freefrom desire. Possessed of learning they transcended all the bonds oflife. The sacrifices of these men, their (knowledge of the) Vedas, theiracts performed in obedience to the ordinances, their study of thescripture at the fixed hours, and the wishes they entertained, freed asthey were from lust and wrath, observant as they were of pious conductand acts notwithstanding all difficulties, renowned as they were forperforming the duties of their own order and mode of life, purified astheir souls were in consequence of their very nature, characterised asthey were by thorough sincerity, devoted as they were to tranquillity,and mindful as they were of their own practices, were identical withInfinite Brahma. Even this is the eternal Sruti heard by us.[1263] Thepenances of men that were so high-souled, of men whose conduct and actswere so difficult of observance and accomplishment, of men whose wisheswere crowned with fruition in consequence of the strict discharge oftheir duties, became efficacious weapons for the destruction of allearthly desires. The Brahmanas say that that Good Conduct, which iswonderful, whose origin may be traced to very ancient times, which iseternal and whose characteristics are unchangeable, which differs fromthe practices to which even the good resort in seasons of distress andrepresents their acts in other situations, which is identical withheedfulness, over which lust and wrath and other evil passions can neverprevail, and in consequence of which there was (at one time) notransgression in all mankind, subsequently came to be distributed intofour subdivisions, corresponding with the four modes of life by personsunable to practise its duties in minute detail and entirety.[1264] Theythat are good, by duly observing that course of Good Conduct afteradoption of the Sannyasa mode of life, attain to the highest end. Theyalso that betake themselves to the forest mode reach the same high end(by duly observing that conduct). They too that observe the domestic modeof life attain to the highest end (by duly practising the same conduct);and, lastly, those that lead the Brahmacharya mode obtain the same (endby a due observance of the same conduct).[1265] Those Brahmanas are seento shine in the firmament as luminaries shedding beneficent rays of lightall around. Those myriads of Brahmanas have become stars andconstellations set in their fixed tracks. In consequence of contentment(or Renunciation) they have all attained to Infinity as the Vedasdeclare. If such men have to come back to the world through the wombs ofliving creatures, they are never stained by sins which have theunexhausted residue of previous acts for their originating cause. Indeed,one who has led the life of a Brahmacharin and waited dutifully upon hispreceptor, who has arrived at settled conclusions (in respect of thesoul), and who has devoted himself to Yoga thus, is truly a Brahmana. Whoelse would deserve to be called a Brahmana? When acts alone determine whois a Brahmana and who is not, acts (good or bad) must be held to indicatethe happiness or misery of a person. As regards those that have byconquering all evil passions acquired purity of heart, we have heard theeternal Sruti that in consequence of the Infinity to which they attain(through beholding the universal soul) and of the knowledge of Brahma(they acquire through the declarations of Srutis), they behold everythingto be Brahma. The duties (of tranquillity, self-restraint, abstentionfrom acts, renunciation, devotion, and the abstraction of Samadhi)followed by those men of pure hearts, that are freed from desire, andthat have Emancipation only for their object, for acquisition of theknowledge of Brahma, are equally laid down for all the four orders of menand all the four modes of life. Verily, that knowledge is always acquiredby Brahmanas of pure hearts and restrained soul.[1266] One whose soul isfor Renunciation based upon contentment is regarded as the refuge of trueknowledge. Renunciation, in which is that knowledge which leads toEmancipation, and which is highly necessary for a Brahmana, is eternal(and comes down from preceptor to pupil for ever and ever).[1267]Renunciation sometimes exists mixed with the duties of other modes. Butwhether existing in that state or by itself, one practises it accordingto the measure of one’s strength (that depends upon the degree of one’sabsence of worldly desires). Renunciation is the cause of supreme benefitunto every kind of person. Only he that is weak, fails to practise it.That pure-hearted man who seeks to attain to Brahma becomes rescued fromthe world (with its misery).'[1268]

“Syumarasmi said, ‘Amongst those that are given up to enjoyment (ofproperty), they that make gifts, they that perform sacrifices, they thatdevote themselves to the study of the Vedas, and they that betakethemselves to a life of Renunciation after having acquired and enjoyedwealth and all its pleasures, when they depart from this world, who is itthat attains to the foremost place in heaven? I ask thee this, OBrahmana! Do thou tell me truly.’

“Kapila said, ‘Those who lead a life of domesticity are certainlyauspicious and acquire excellence of every kind. They are unable,however, to enjoy the felicity that attaches to Renunciation. Even thoumayst see this.'[1269]

“Syumarasmi said, ‘Ye depend upon knowledge as the means (for theattainment of Emancipation). Those who lead lives of domesticity haveplanted their faith in acts. It has, however, been said that the end ofall modes of life is Emancipation.[1270] No difference, therefore, isobservable between them in respect of either their superiority orinferiority of puissance. O illustrious one, do thou tell me then howstands the matter truly.’

“Kapila said, ‘Acts only cleanse the body. Knowledge, however, is thehighest end (for which one strives).[1271] When all faults of the heartare cured (by acts), and when the felicity of Brahma becomes establishedin knowledge, benevolence, forgiveness, tranquillity, compassion,truthfulness, and candour, abstention from injury, absence of pride,modesty, renunciation, and abstention from work are attained. Theseconstitute the path that lead to Brahma. By those one attains to what isthe Highest. That the cure of all faults of the heart is the result ofacts becomes intelligible to the wise man when these are attained. That,indeed, is regarded as the highest end which is obtained by Brahmanasendued with wisdom, withdrawn from all acts, possessed of purity and thecertitude of knowledge. One who succeeds in acquiring a knowledge of theVedas, of that which is taught by the Vedas (viz., Brahma as representedin acts), and the minutiae of acts, is said to be conversant with theVedas. Any other man is only a bag of wind.[1272] One who is conversantwith the Vedas knows everything, for everything is established on theVedas. Verity, the present, past, and future all exist in theVedas.[1273] This one conclusion is deducible from all the scriptures,viz., that this universe exists and does not exist. To the man ofknowledge this (all that is perceived) is both sat and asat. To him, thisall is both the end and the middle.[1274] This truth rests upon all theVedas, viz., that when complete Renunciation takes place one obtains whatis sufficient. Then again the highest contentment follows and rests uponEmancipation,[1275] which is absolute, which exists as the soul of allmortal and immortal things, which is well-known as such universal soul,which is the highest object of knowledge as being identical with allmobile and immobile things, which is full, which is perfect felicity,which is without duality, which is the foremost of all things, which isBrahma, which is Unmanifest and the cause also, whence the Unmanifest hassprung, and which is without deterioration of any kind.[1276] Ability tosubdue the senses, forgiveness, and abstention from work in consequenceof the absence of desire,–these three are the cause of perfect felicity.With the aid of these three qualities, men having understanding for theireyes succeed in reaching that Brahma which is uncreate, which is theprime cause of the universe, which is unchangeable and which is beyonddestruction. I bow to that Brahma, which is identical with him that knowsit.'”[1277]