SECTION CCV
"Manu said, 'Upon the appearance of the physical and mental sorrow, one
does not become able to practise yoga. It is advisable, therefore, for
one not to brood over such sorrow. The remedy for sorrow is abstention
from brooding over it. When sorrow is brooded over, it comes aggressively
and increases in violence. One should relieve mental sorrow by wisdom,
while physical sorrow should be cured by medicaments. Wisdom teaches
this. One should not, while under sorrow, behave like a child. The man of
wisdom should never cherish a desire for youth, beauty, length of life,
accumulation of wealth, health, and the companionship of those that are
dear, all of which are transitory. One should not grieve singly for a
sorrow that affects a whole community. Without grieving, one should, if
one sees an opportunity, seek to apply a remedy. Without doubt, the
measure of sorrow is much greater than that of happiness in life. To one
who is content with the objects of the senses, death that is disagreeable
comes in consequence of his stupefaction. That man who avoids both sorrow
and happiness succeeds verily in attaining to Brahma. Such persons, who
are possessed of wisdom, have never to grieve.[691] Worldly possessions
bring about sorrow. In protecting them thou canst not have any happiness.
They are again earned with misery. One should not therefore, regard their
loss.[692] Pure Knowledge (or Brahma) is regarded (by ignorance) as
existing in the diverse forms that are objects of Knowledge. Know that
mind is only an attribute of Knowledge. When the mind becomes united with
the faculties of knowledge, then the Understanding (which bodies forth
the forms of things) sets in.[693] When the Understanding, freed from the
attributes of action, becomes directed towards the mind (after being
withdrawn from outward objects), then does it succeed in knowing Brahma
by meditation or Yoga ending in complete absorption (samadhi)? The
Understanding flowing from Ignorance, and possessed of the senses and
attributes, runs towards external objects, like a river issuing from a
mountain summit and flowing towards other regions. When the
Understanding, withdrawn into the mind, succeeds in absorbing itself into
contemplation that is free from attributes, it attains to a knowledge of
Brahma like the touch of gold on a touchstone. The mind is the
apprehender of the objects of the senses. It must first be extinguished
(before Brahma can be attained). Dependent upon the attributes of objects
that are before it, the mind can never show that which is without
attributes. Shutting up all the doors constituted by the senses, the
Understanding should be withdrawn into the mind. In this state, when
absorbed in contemplation, it attains to the knowledge of Brahma. As the
fivefold great creatures (in their gross form) upon the destruction of
the attributes by which they are known, become withdrawn (into their
subtile form called Tanmatra), after the same manner the Understanding
may dwell in the mind alone, with the senses all withdrawn from their
objects. When the Understanding, though possessed of the attribute of
certainty, dwells in the mind, busied with the internal, even then it is
nothing but the mind (without being anything superior to it). When the
mind or consciousness, which attains to excellence through contemplation,
succeeds in identifying attributes with what are considered as their
possessors, then can it cast off all attributes and attain to Brahma
which is without attributes.[694] There is no indication that is fit
enough for yielding a knowledge of what is Unmanifest (Brahma). That
which cannot form the subject of language, cannot be acquired by any one.
With cleansed soul, one should seek to approach the Supreme Brahma,
through the aid afforded by penances, by inferences, by self-restraint,
by the practices and observances as laid down for one's own order, and by
the Vedas. Persons of clear vision (besides seeing the Supreme within
themselves), seek him in even external forms by freeing themselves from
attributes. The Supreme, which is called by the name of Jneya (i.e., that
which should be known), in consequence of the absence of all attributes
or of its own nature, can never be apprehended by argument. When the
Understanding becomes freed from attributes, then only it can attain to
Brahma. When unemancipated from attributes, it falls back from the
Supreme. Indeed, such is the nature of the understanding that it rushes
towards attributes and moves among them like fire among fuel. As in the
state called Sushupti (deep and dreamless slumber) the five senses exist
freed from their respective functions, after the same manner the Supreme
Brahma exists high above Prakriti, freed from all its attributes.
Embodied creatures thus betake themselves to action in consequence of
attributes. When they abstain therefrom, they attain to Emancipation.
Some again (by action) go to heaven. The living creature, primordial
nature, the understanding, the objects of the senses, the senses,
consciousness, conviction of personal identity, are called creatures (for
they are subjected to destruction). The original creation of all these
flowed from the Supreme. Their second or succeeding creation is due to
the action of couples or pairs (of opposite sexes) and is confined to all
things save the primal five, and is restrained by laws in consequence of
which the same species produce the same species. From righteousness
(living) creatures obtain a high end, and from sinfulness they earn an
end that is low. He who is unemancipated from attachments, encounters
rebirth; while he who is emancipated therefrom, attains to Knowledge (or
Brahma).'"
