Kisari Mohan Ganguli - The Mahabharata of Krishna-Dwaipayana Vyasa

"Janaka said, 'All conditions here, in all affairs, have been understood by me to be terminable. Hence, I could not find that which should be called mine.[88] (Considering) whose is this, I thought of the Vedic text about anybody's property, I could not, therefore, find, by my understanding, what should be (called) mine.[89] Depending upon this notion, I got rid of idea of mineness. Hear now what that notion is depending upon which I came to the conclusion that I have dominion everywhere. I do not desire for my own self those smells that are even in my nose. Therefore, the earth, subjugated by me, is always subject to me.[90] I do not desire for my own self those tastes that exist in contact with even my tongue. Therefore, water, subjugated by me, is always subject to me. I do not desire for my own self the colour or light that appertains to my eye. Therefore, light subjugated by me, is always subject to me. I do not desire for my own self those sensations of touch which are in contact with even my skin. Therefore, the wind, subjugated by me, is always subject to me. I do not desire for my own self those sounds which are in contact with even my ear. Therefore sounds, subjugated by me, are always subject to me. I do not desire for my own self the mind that is always in my mind. Therefore the mind, subjugated by me, is subject to me. All these acts of mine are for the sake of the deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana then, smiling, once more said unto Janaka,--Know that I am Dharma, who have come here today for examining thee. Thou art verily the one person for setting this wheel in motion, this wheel that has the quality of Goodness for its circumference, Brahmin for its nave, and the understanding for its spokes, and which never turns back!'"[92]

SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that manner which thou, according to thy own understanding, censurest. I am a Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest recluse. I am an observer of the duties of a house-holder. I observe vows. I am not what thou seest me in good and bad acts. By me is pervaded everything that exists in this universe. Whatever creatures exist in the world, mobile or immobile, know that I am the destroyer of them all, even as fire is (the destroyer) of all kinds of wood. Of sovereignty over the whole Earth or over Heaven (on the one hand), or this knowledge (of my identity with the universe), this knowledge is my wealth.[93] This is the one path for Brahmanas, by which they who understand it proceed to house-holds, or abodes in the forest, or residence with preceptors, or among mendicants.[94] With numerous unconfused symbols, only one knowledge is worshipped. Those who, whatever the symbols and modes of life to which they adhere, have acquired an understanding having tranquillity for its essence, attain to that one entity even as numerous rivers all meeting the Ocean.[95] The path is traversable with the aid of the understanding and not of this body. Actions have both beginning and end, and the body has actions for its bonds.[96] Hence, O blessed lady, thou needst have no apprehension in respect of the world hereafter. With thy heart intent upon the real entity, it is my soul into which thou wilt come.'"

SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a person of little intelligence as also by one whose soul has not been cleansed. My intelligence is very little, and contracted, and confused. Do thou tell me the means by which the knowledge (of which thou speakest) may be acquired. I wish to learn from thee the source from which this knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the lower Arani; the preceptor is the upper Arani; penances and conversance wit tithe scriptures are to cause the attrition. From this is produced the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is designated Kshetrajna, where, indeed, occurs a description of it by which it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities. Nothing exists that may be regarded as his cause. I shall, however, tell thee the means by which he can be seized or not. A good means may be found; viz., perception of hearing, etc. as flowers are perceived by bees. That means consists of an understanding cleansed by action. Those whose understandings have not been so cleansed, regard that entity, through their own ignorance, as invested with the properties of knowledge and others.[97] It is not laid down that this should be done, of that this should not be done, in the rules for achieving Emancipation,--those, that is, in which a knowledge of the soul arises only in him who sees and hears.[98] One should comprehend as many parts, unmanifest and manifest by hundreds and thousands, as one is capable of comprehending here. Indeed, one should comprehend diverse objects of diverse import, and all objects of direct perception. Then will come, from practice (of contemplation and self-restraint, etc.), that above which nothing exists.'[99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the destruction of the Kshetrajna, became that which is beyond Kshetrajna, in consequence of the knowledge of Kshetra.'[100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom was such success attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He who has been spoken of as Kshetrajna is I myself, O Dhananjaya!"'

SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is the highest object of knowledge. Through thy favour, my mind is delighted with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the discourse between a preceptor and his disciple on the subject of Brahman. Once on a time, O scorcher of foes, an intelligent disciple questioned a certain Brahmana of rigid vows who was his preceptor, as he was seated (at his ease), saying,--What, indeed, is the highest good? Desirous of attaining to that which constitutes the highest good, I throw myself at thy feet, O holy one. O learned Brahmana, I solicit thee, bending my head, to explain to me what I ask.--Unto that disciple, O son of Pritha, who said so, the preceptor said,--O regenerate one, I shall explain to thee everything about which thou mayst have any doubts.--Thus addressed, O foremost one of Kuru's race, by his preceptor, that disciple who was exceedingly devoted to his preceptor, spoke as follows, with joined hands. Do thou hear what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is the highest truth. From what source have sprung all creatures mobile and immobile? By what do creatures live? What is the limit of their life? What is truth? What is penance, O learned Brahmana? What are called attributes by the good? What paths are to be called auspicious? What is happiness? What is sin? O holy one, O thou of excellent vows, it behoves thee to answer these questions of mine, O learned Rishi, correctly, truly, and accurately. Who else is there in this world than thee that is capable of answering these questions? Do thou answer them, O foremost of all persons conversant with duties. My curiosity is great. Thou art celebrated in all the worlds as one well skilled in the duties relating to Emancipation. There is none else than thou that is competent to remove all kinds of doubts. Afraid of worldly life, we have become desirous of achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction and put the questions duly, who was devoted to his preceptor and possessed of tranquillity, and who always behaved in a manner that was agreeable (to his instructor), who lived so constantly by the side of his instructor as to have almost become his shadow, who was self-restrained, and who had the life of a Yati and Brahmacharin, O son of Pritha, that preceptor possessed of intelligence and observant of vows, duly explained all the questions, O foremost one of Kuru's race, O chastiser of all foes.'