SECTION CCLXIX
"Kapila said, 'Beholding that all the fruits that are attainable by acts
are terminable instead of being eternal, Yatis, by adopting
self-restraint and tranquillity, attain to Brahma through the path of
knowledge. There is nothing in any of the worlds that can impede them
(for by mere fiats of their will they crown all their wishes with
success). They are freed from the influence of all pairs of opposites.
They never bow down their heads to anything or any creature. They are
above all the bonds of want. Wisdom is theirs. Cleansed they are from
every sin. Pure and spotless they live and rove about (in great
happiness). They have, in their own understandings, arrived at settled
conclusions in respect of all destructible objects and of a life of
Renunciation (by comparing the two together). Devoted to Brahma, already
become like unto Brahma, they have taken refuge in Brahma. Transcending
grief, and freed from (the equality of) Rajas, theirs are acquisitions
that are eternal. When the high end that is these men's is within reach
of attainment, what need has one for practising the duties of the
domestic 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 practising
Renunciation) then the importance of the domestic mode of life becomes
manifest, because without the domestic mode no other mode of life ever
becomes possible. Indeed, as all living creatures are able to live in
consequence of their dependence on their respective mothers, after the
same manner the three other modes of life exist in consequence of their
dependence upon the domestic mode. The householder who leads the life of
domesticity, performs sacrifices, and practises penances. Whatever is
done by anybody from desire of happiness has for its root the domestic
mode of life. All living creatures regard the procreation of offspring as
a source of great happiness. The procreation of offspring, however,
becomes impossible in any other mode of life (than domesticity). Every
kind 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 the
domestic mode of life for their root. Upon those depend the life of
living creatures. And since nothing else is seen (in the universe) than
life, domesticity may be looked upon as the refuge of the entire
universe.[1241] Who then speaks the truth that says that domesticity
cannot lead to the acquisition of Emancipation? Only those that are
destitute of faith and wisdom and penetration, only those that are
destitute of reputation that are idle and toil-worn, that have misery for
their share in consequence of their past acts, only those that are
destitute of learning, behold the plenitude of tranquillity in a life of
mendicancy. The eternal and certain distinctions (laid down in the Vedas)
are the causes that sustain the three worlds. That illustrious person of
the highest order who is conversant with the Vedas, is worshipped from
the very date of his birth. Besides the performance of Garbhadhana, Vedic
mantras become necessary for enabling persons of the regenerate classes
to accomplish all their acts in respect of both this and the other
world.[1242] In cremating his body (after death), in the matter of his
attainment of a second body, in that of his drink and food after such
attainment, in that of giving away kine and other animals for helping him
to cross the river that divides the region of life from that of Yama, in
that of sinking funeral cakes in water--Vedic mantras are necessary. Then
again the three classes of Pitris, viz., the Archishmats, the Varhishads,
and the Kravyads, approve of the necessity of mantras in the case of the
dead, and mantras are allowed to be efficient causes (for attainment of
the objects for which these ceremonies and rites have been directed to be
performed). When the Vedas say this so loudly and when again human beings
are said to owe debts to the Pitris, the Rishis, and the gods, how can
any one attain to Emancipation?[1243] This false doctrine (of incorporeal
existence called Emancipation), apparently dressed in colours of truth,
but subversive of the real purport of the declarations of the Vedas, has
been introduced by learned men reft of prosperity and eaten up by
idleness. That Brahmana who performs sacrifices according to the
declarations of the Vedas is never seduced by sin. Through sacrifices,
such a person attains to high regions of felicity along with the animals
he has slain in those sacrifices, and himself, gratified by the
acquisition of all his wishes succeeds in gratifying those animals by
fulfilling their wishes. By disregarding the Vedas, by guile, or by
deception, one never succeeds in attaining to the Supreme. On the other
hand, it is by practising the rites laid down in the Vedas that one
succeeds in attaining to Brahma.'
"Kapila said, '(If acts are obligatory, then) there are the Darsa, the
Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of
intelligence. In their performance is eternal merit. (Why then perform
acts involving cruelty)? Those that have betaken themselves to the
Sannyasa, mode of life, that abstain from all acts, that are endued with
patience, that are cleansed (of wrath and every fault), and that are
conversant with Brahma, succeed by such knowledge of Brahma in paying off
the 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 trackless
person who constitutes himself the soul of all creatures and who looks
upon all creatures with an equal eye. Through instructions received from
the preceptor one knows that which dwells within this frame to be of a
four-fold nature, having besides four doors and four mouths. In
consequence of (their possession of) two arms, the organ of speech, the
stomach, and the organ of pleasure, the very gods are said to have four
doors. One should, therefore, strive one's best to keep those doors under
control.[1245] One should not gamble with dice. One should not
appropriate what belongs to another. One should not assist at the
sacrifice of a person of ignoble birth. One should not, giving way to
wrath, smite another with hands or feet. That intelligent man who
conducts himself in this way is said to have his hands and feet
well-controlled. One should not indulge in vociferous abuse or censure.
One should not speak words that are vain. One should forbear from knavery
and from calumniating others. One should observe the vow of truthfulness,
be sparing of speech, and always heedful.' By conducting oneself in this
way one will have one's organ of speech well-restrained. One should not
abstain entirely from food. One should not eat too much. One should give
up covetousness, and always seek the companionship of the good. One
should eat only so much as is needed for sustaining life. By conducting
oneself in this way one succeeds in properly controlling the door
represented by one's stomach. One should not, O hero, lustfully take
another wife when one has a wedded spouse (with whom to perform all
religious acts). One should never summon a woman to bed except in her
season. One should confine oneself to one's own wedded spouse without
seeking congress with other women. By conducting oneself in this way one
is said to have one's organ of pleasure properly controlled. That man of
wisdom is truly a regenerate person who has all his four doors, viz., the
organ of pleasure, the stomach, the two arms (and two feet), and the
organ of speech, properly controlled. Everything becomes useless of that
person whose doors are not well-controlled. What can the penance of such
a man do? What can his sacrifices bring about? What cart be achieved by
his body? The gods know him for a Brahmana who has cast off his upper
garment, who sleeps on the bare ground, who makes his arm a pillow, and
whose heart is possessed of tranquillity.[1246] That person who, devoted
to contemplation, singly enjoys all the happiness that wedded couples
enjoy, and who turns not his attention to the joys and griefs of others,
should be known for a Brahmana.[1247] That man who rightly understands
all this as it exists in reality and its multiform transformations, and
who knows what the end is of all created objects, is known by the gods
for a Brahmana.[1248] One who hath no fear from any creature and from
whom no creature hath any fear and who constitutes himself the soul of
all creatures, should be known for a Brahmana. Without having acquired
purity of heart which is the true result of all pious acts such as gifts
and sacrifices, men of foolish understandings do not succeed in obtaining
a knowledge of what is needed in making one a Brahmana even when
explained by preceptors. Destitute of a knowledge of all this, these men
desire fruits of a different kind, viz., heaven and its joys.[1249]
Unable to practise even a small part of that good conduct which has come
down from remote times, which is eternal, which is characterised by
certitude, which enters as a thread in all our duties, and by adopting
which men of knowledge belonging to all the modes of life convert their
respective duties and penances into terrible weapons for destroying the
ignorance and evils of worldliness, men of foolish understandings regard
acts that are productive of visible fruits, that are fraught with the
highest puissance, and that are deathless, as fruitless after all and as
deviations (from the proper course) not sanctioned by the scriptures. In
truth, however, that conduct, embracing as it does practices the very
opposite of those that are seen in seasons of distress, is the very
essence of heedfulness and is never affected by lust and wrath and other
passions of a similar kind.[1250] As regards sacrifices again, it is very
difficult to ascertain all their particulars. If ascertained, it is very
difficult to observe them in practice. If practised, the fruits to which
they lead are terminable. Mark this well. (And marking this, do thou
betake thyself to the path of knowledge).'
"Syumarasmi said, 'The Vedas countenance acts and discountenance them.
Whence then is their authority when their declarations thus contradict
each other? Renunciation of acts, again, is productive of great benefit.
Both these have been indicated in the Vedas. Do thou discourse to me on
this 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 of
your senses. What, however, are the visible results of those other
objects which you (men of acts) pursue?'
"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here
for acquiring knowledge. Desirous of doing good to myself I have started
this conversation in artless candour and not from desire of disputation.
The dark doubt has taken possession of my mind. O illustrious one, solve
it 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 direct
evidence of their senses. What, indeed, is that which is so realisable by
the direct evidence of the senses and which is pursued by yourselves?
Avoiding all sciences that have disputation only for their foremost
object, I have so studied the Agama as to have July mastered their true
meaning. By Agama I understand the declarations of the Vedas. I also
include la that word those sciences based on logic which have for their
object the bringing out of the real meaning of the Vedas.[1251] Without
avoiding the duties laid down for the particular mode of life which one
may lead, one should pursue the practices laid down in Agama. Such
observance of the practices laid down in Agama crowns one with success.
In consequence of the certainty of the conclusions of Agama, the success
to which the latter leads may be said to be almost realisable by direct
evidence. 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 so
ourselves, dragged by our acts due to past desires, can never cross the
interminable river of birth and death (and reach the heaven of rest and
peace we may have in view). Discourse to me on this topic, O illustrious
one! Teach me as a preceptor teaches a disciple. No one can be found
amongst men that has completely renounced all worldly objects, nor one
that is perfectly contented with oneself, nor one that has transcended
grief, nor one that is perfectly free from disease, nor one that is
absolutely free from the desire to act (for one's own benefit), nor one
that has an absolute distaste for companionship, nor one that has
entirely abstained from acts of every kind. Even men like yourself are
seen to give way to joy and indulge in grief as persons like ourselves.
Like other creatures the senses of persons like yourselves have their
functions and objects. Tell me, in what then, if we are to investigate
the question of happiness, does pure felicity consist for all the four
orders of men and all the four modes of life who and which have, as
regards their inclinations, the same resting ground.'
"Kapila said, 'Whatever the Sastras according to which one performs the
acts one feels inclined to do, the ordinances laid down in it for
regulating those acts never become fruitless. Whatever again the school
of opinion according to which one may conduct oneself, one is sure to
attain to the highest end by only observing the duties of self-restraint
of Yoga. Knowledge assists that man in crossing (this interminable river
of life and death) who pursues knowledge. That conduct, however, which
men pursue after deviating from the path of knowledge, afflicts them (by
subjecting them to the evils of life and death). It is evident that ye
are possessed of knowledge and dissociated from every worldly object that
may produce distress. But have any of you at any time succeeded in
acquiring that knowledge in consequence of which everything is capable of
being viewed as identical with one Universal Soul?[1252] Without a
correct apprehension of the scriptures, some there are, fond only of
disputation, who, in consequence of being overwhelmed by desire and
aversion, become the slaves of pride and arrogance. Without having
correctly understood the meaning of scriptural declarations, these
robbers of the scriptures, these depredators of Brahma, influenced by
arrogance and error, refuse to pursue tranquillity and practise
self-restraint.[1253] These men behold fruitlessness on every side, and
if (by chance) they succeed in obtaining the puissance of knowledge they
never impart it to others for rescuing them. Made up entirely of the
quality of Tamas, they have Tamas only for their refuge. One becomes
subject 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's
qualities have one's nature for their spring. Thinking in this strain and
beholding these faults (through the aid of instructions secured from
preceptors), 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 laudable
character of acts and the opposite character of Renunciation) is strictly
conformable to the scriptures. It is, however, very true that without a
correct apprehension of the meaning of the scriptures, one does not feel
inclined to obey what the scriptures really declare. Whatever conduct is
consistent with equity is consistent with the scriptures. Even that is
what the Sruti declares. Similarly, whatever conduct is inconsistent with
equity is inconsistent with the scriptures. This also is declared by the
Sruti. It is certain that no one can do an act that is scriptural by
transgressing the scriptures. That again is unscriptural which is against
the Vedas. The Sruti declares this. Many men, who believe only what
directly appeals to their senses, behold only this world (and not what is
addressed in the scriptures to Faith). They do not behold what the
scriptures declare to be faults. They have, accordingly, like ourselves,
to give way to grief. Those objects of the senses with which men like you
are concerned are the same with which other living creatures are
concerned. Yet in consequence of your knowledge of the soul and their
ignorance of it, how vast is the difference that exists between you and
them! All the four orders of men and all the four modes of life, however
different their duties, seek the same single end (viz., the highest
happiness). Thou art possessed of unquestioned talents and abilities. For
ascertaining that particular course of conduct (amongst those various
duties) which is well calculated to accomplish the desired end, thou
hast, by discoursing to me on the Infinite (Brahma), filled my soul with
tranquillity. As regards ourselves, in consequence of our inability to
understand the Soul we are destitute of a correct apprehension of the
reality. Our wisdom is concerned with things that are low, and we are
enveloped in thick darkness. (The course of conduct, however, that thou
hast indicated for enabling one to attain to Emancipation, is exceedingly
difficult of practice). Only he who is devoted to Yoga, who has
discharged all his duties, who is capable of roving everywhere depending
only on his own body, who has brought his soul under perfect control, who
has transcended the requirements of the science of morality and who
disregards the whole world (and everything belonging to it), can
transgress the declarations of the Vedas with respect to acts, and say
that there is Emancipation.[1255] For one, however, who lives in the
midst of relatives, this course of conduct is exceedingly difficult to
follow. Gift, study of the Vedas, sacrifices, begetting offspring,
simplicity of dealing, when by practising even these no one succeeds in
attaining to Emancipation, fie on him who seeks to attain to it, and on
Emancipation itself that is sought! It seems that the labour spent upon
attaining to it is all fruitless. One becomes chargeable with atheism if
one disregards the Vedas by not doing the acts they direct. O illustrious
one, I desire to hear without delay about that (Emancipation) which comes
in the Vedas after the declarations in favour of acts. Do tell me the
truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I
wish to know as much about Emancipation as is known to thee, O learned
one!'
