Mahabharata Santi Parva Chapter 270:4

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Mahabharata Santi Parva (Mokshadharma Parva) Chapter 270:4

These constitute the path that lead to Brahma. By those one attains to what is the Highest. That the cure of all faults of the heart is the result of acts becomes intelligible to the wise man when these are attained. That, indeed, is regarded as the highest end which is obtained by Brahmanas endued with wisdom, withdrawn from all acts, possessed of purity and the certitude of knowledge. One who succeeds in acquiring a knowledge of the Vedas, of that which is taught by the Vedas (viz., Brahma as represented in acts), and the minutiae of acts, is said to be conversant with the Vedas. Any other man is only a bag of wind.[1]One who is conversant with the Vedas knows everything, for everything is established on the Vedas. Verily, the present, past, and future all exist in the Vedas.[2]
This one conclusion is deducible from all the scriptures, viz., that this universe exists and does not exist. To the man of knowledge this (all that is perceived) is both sat and asat. To him, this all is both the end and the middle[3]This truth rests upon all the Vedas, viz., that when complete Renunciation takes place one obtains what is sufficient. Then again the highest contentment follows and rests upon Emancipation,[4]
which is absolute, which exists as the soul of all mortal and immortal things, which is well-known as such universal soul, which is the highest object of knowledge as being identical with all mobile and immobile things, which is full, which is perfect felicity, which is without duality, which is the foremost of all things, which is Brahma, which is Unmanifest and the cause also, whence the Unmanifest has sprung, and which is without deterioration of any kind[5]Ability to subdue the senses, forgiveness, and abstention from work in consequence of the absence of desire,—these three are the cause of perfect felicity. With the aid of these three qualities, men having understanding for their eyes succeed in reaching that Brahma which is uncreate, which is the prime cause of the universe, which is unchangeable and which is beyond destruction. I bow to that Brahma, which is identical with him that knows it.'[6]

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References

  1. ↑ [ Vatarechaka is bhastra or a bellows. What is implied is, perhaps, that such a man breathes or lives in vain.]
  2. ↑ [Nasti is explained by the commentator as the past and the future. Nishtha is swarupam. Literally, what is said is that everything is the Vedas, or the Vedas are everything. This is, perhaps, only an exaggerated mode of saying that the Vedas deal with everything.]
  3. ↑ .[The sense seems to be that while they that are ignorant regard the universe to be as existent and durable as the thunder or adamant, the man of knowledge regards it to be truly non-existent though it puts forth the appearance of existence.]
  4. ↑ [ I have endeavoured to give a literal version of verse 45. It is difficult, however, to seize the meaning from such versions. The word used in the first line is Tyaga implying Renunciation. The commentator correctly explains that this is that complete Renunciation which takes place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak aptam (bhavati). This samyak is Brahma. Similarly, santosha is not ordinary contentment but Brahmananda or the Supreme felicity of one who has attained to Brahma. The meaning, then, is this: in the complete abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach. In Emancipation again is the Supreme felicity of Brahma. Apavargah is not annihilation but Emancipation, which is existence in Brahma without the dual consciousness of knower and known.]
  5. ↑ .[I have followed the commentator in his exposition of almost all the adjectives in the text.]
  6. ↑ [. The grammatical construction of this verse is very difficult to catch. There can be no doubt that the commentator is right. Tehjah, kshama, santih,—these are anamayam subham, i.e., nirdukhasya sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers to Tejah and the two others. Abidham is explained as akittrimam; vyoma as jagatkaranam. The Burdwan translator gives a correct version, although his punctuation is incorrect. He errs, however, in not taking anamayam subham as one and the same. K.P. Singha errs in connecting anamayam with what follows tatha.]