Difference between revisions of "Mahabharata Santi Parva Chapter 239:2"

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Transcending all, the Soul becomes visible by only the light of the mind's lamp. Divested of the properties of sound and touch and form, without taste and scent, indestructible and without a body (either gross or subtile) and without senses, it is nevertheless beheld within the body. Unmanifest and supreme, it dwells in all mortal bodies. Following the lead of the preceptor and the Vedas, he who beholds it hereafter becomes Brahma's self. They that are possessed of wisdom look with an equal eye upon a Brahmana possessed of knowledge and disciples, a cow, an elephant, a dog, and a Chandala<ref>.[Such men behold Brahma in all things. Abhijanah is explained by the commentator as sishyakuladih. This seems to be the true meaning of the word here.] </ref>Transcending all things, the Soul dwells in all creatures mobile and immobile. Indeed, all things are pervaded by it<ref>.[In rendering this word tatam (where it occurs in the Gita), it has been shown that to take it as equivalent to 'spread' is incorrect. In such connections, it is evident that it means 'pervaded.']</ref> When a living creature beholds his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. One occupies that much of the Supreme Soul as is commensurate with what is occupied in one's own soul by Vedic sound.<ref>[If I have understood the gloss aright, this is what the first line of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions inculcated in the Vedas. The word atma in the second clause means simply oneself or a person or individual. The sense then is this. The Vedas teach that all is one's soul. The extent to which one succeeds in realising this is the measure of one's attainment of Brahma. If one can realise it fully, one attains to Brahma fully. If partially, one's attainment of Brahma also is partial.]</ref> He that can always realise the identity of all things with his own self certainly attains to immortality. The very gods are stupefied in the track of that trackless man who constitutes himself the soul of all creatures, who is engaged in the good of all beings, and who desire to attain to (Brahma which is) the final refuge (of all things).<ref>[The track of such a person, it is said, is as invisible as the skies. The commentator explains that the very gods become stupefied in respect of the object which such a man seeks, the object, of course, being Brahma.]</ref> Indeed, the track which is pursued by men of knowledge is as visible as that of birds in the sky or of fish in water. <br />
 
Transcending all, the Soul becomes visible by only the light of the mind's lamp. Divested of the properties of sound and touch and form, without taste and scent, indestructible and without a body (either gross or subtile) and without senses, it is nevertheless beheld within the body. Unmanifest and supreme, it dwells in all mortal bodies. Following the lead of the preceptor and the Vedas, he who beholds it hereafter becomes Brahma's self. They that are possessed of wisdom look with an equal eye upon a Brahmana possessed of knowledge and disciples, a cow, an elephant, a dog, and a Chandala<ref>.[Such men behold Brahma in all things. Abhijanah is explained by the commentator as sishyakuladih. This seems to be the true meaning of the word here.] </ref>Transcending all things, the Soul dwells in all creatures mobile and immobile. Indeed, all things are pervaded by it<ref>.[In rendering this word tatam (where it occurs in the Gita), it has been shown that to take it as equivalent to 'spread' is incorrect. In such connections, it is evident that it means 'pervaded.']</ref> When a living creature beholds his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. One occupies that much of the Supreme Soul as is commensurate with what is occupied in one's own soul by Vedic sound.<ref>[If I have understood the gloss aright, this is what the first line of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions inculcated in the Vedas. The word atma in the second clause means simply oneself or a person or individual. The sense then is this. The Vedas teach that all is one's soul. The extent to which one succeeds in realising this is the measure of one's attainment of Brahma. If one can realise it fully, one attains to Brahma fully. If partially, one's attainment of Brahma also is partial.]</ref> He that can always realise the identity of all things with his own self certainly attains to immortality. The very gods are stupefied in the track of that trackless man who constitutes himself the soul of all creatures, who is engaged in the good of all beings, and who desire to attain to (Brahma which is) the final refuge (of all things).<ref>[The track of such a person, it is said, is as invisible as the skies. The commentator explains that the very gods become stupefied in respect of the object which such a man seeks, the object, of course, being Brahma.]</ref> Indeed, the track which is pursued by men of knowledge is as visible as that of birds in the sky or of fish in water. <br />
 
Time of its own power, cooks all entities within itself. No one, however, knows That in which Time, in its turn, is itself cooked.<ref>[That, of course, in which Time is cooked, is Brahma.] </ref>That (of which I speak) does not occur above, or in the middle or below, or in transverse or in any other direction. That is no tangible entity; it is not to be found in any place.<ref>[By this the speaker says that Brahma is not to be found in any particular spot however holy.]</ref> All these worlds are within That. There is nothing in these worlds that exists out of that. Even if one goes on ceaselessly with the celerity of a shaft impelled from the bow-string, even if one goes on with the speed of the mind itself, one would not still reach the end of that which is the cause of all this.<ref>[Because Brahma is infinite.]</ref> That is so gross that there is nothing grosser. His hands and feet extend everywhere. His eyes, head, and face are everywhere. His ears are everywhere in the universe. He exists overwhelming all things. That is minuter than the minutest, that is the heart of all entities. Existing, without doubt, that is still imperceptible. Indestructible and destructible,—these are the dual forms of existence of the (Supreme) Soul. In all mobile and immobile entities the existence it displays is destructible; while the existence it displays in Chaitanya is celestial, immortal, and indestructible. <br />
 
Time of its own power, cooks all entities within itself. No one, however, knows That in which Time, in its turn, is itself cooked.<ref>[That, of course, in which Time is cooked, is Brahma.] </ref>That (of which I speak) does not occur above, or in the middle or below, or in transverse or in any other direction. That is no tangible entity; it is not to be found in any place.<ref>[By this the speaker says that Brahma is not to be found in any particular spot however holy.]</ref> All these worlds are within That. There is nothing in these worlds that exists out of that. Even if one goes on ceaselessly with the celerity of a shaft impelled from the bow-string, even if one goes on with the speed of the mind itself, one would not still reach the end of that which is the cause of all this.<ref>[Because Brahma is infinite.]</ref> That is so gross that there is nothing grosser. His hands and feet extend everywhere. His eyes, head, and face are everywhere. His ears are everywhere in the universe. He exists overwhelming all things. That is minuter than the minutest, that is the heart of all entities. Existing, without doubt, that is still imperceptible. Indestructible and destructible,—these are the dual forms of existence of the (Supreme) Soul. In all mobile and immobile entities the existence it displays is destructible; while the existence it displays in Chaitanya is celestial, immortal, and indestructible. <br />
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Though the lord of a existent beings both mobile and immobile, though inactive and divested of attributes, it enters, nevertheless, the well-known mansion of nine doors and becomes engaged in action.<ref>['Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.] </ref>Men of wisdom who are capable of beholding the other shore say that the Unborn (or the Supreme Soul) becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions.<ref>[The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.]</ref> That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive. A person of knowledge, by attaining to that indestructible essence, gives up for good both life and birth.'"'"<ref>[The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.]</ref>
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Though the lord of a existent beings both mobile and immobile, though inactive and divested of attributes, it enters, nevertheless, the well-known mansion of nine doors and becomes engaged in action.<ref>['Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.] </ref>Men of wisdom who are capable of beholding the other shore say that the Unborn (or the Supreme Soul) becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions.<ref>[The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.]</ref> That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive. A person of knowledge, by attaining to that indestructible essence, gives up for good both life and birth.'<ref>[The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.]</ref>
  
 
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Latest revision as of 01:24, 3 September 2017

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Mahabharata Santi Parva (Mokshadharma Parva) Chapter 239:2

Transcending all, the Soul becomes visible by only the light of the mind's lamp. Divested of the properties of sound and touch and form, without taste and scent, indestructible and without a body (either gross or subtile) and without senses, it is nevertheless beheld within the body. Unmanifest and supreme, it dwells in all mortal bodies. Following the lead of the preceptor and the Vedas, he who beholds it hereafter becomes Brahma's self. They that are possessed of wisdom look with an equal eye upon a Brahmana possessed of knowledge and disciples, a cow, an elephant, a dog, and a Chandala[1]Transcending all things, the Soul dwells in all creatures mobile and immobile. Indeed, all things are pervaded by it[2] When a living creature beholds his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. One occupies that much of the Supreme Soul as is commensurate with what is occupied in one's own soul by Vedic sound.[3] He that can always realise the identity of all things with his own self certainly attains to immortality. The very gods are stupefied in the track of that trackless man who constitutes himself the soul of all creatures, who is engaged in the good of all beings, and who desire to attain to (Brahma which is) the final refuge (of all things).[4] Indeed, the track which is pursued by men of knowledge is as visible as that of birds in the sky or of fish in water.
Time of its own power, cooks all entities within itself. No one, however, knows That in which Time, in its turn, is itself cooked.[5]That (of which I speak) does not occur above, or in the middle or below, or in transverse or in any other direction. That is no tangible entity; it is not to be found in any place.[6] All these worlds are within That. There is nothing in these worlds that exists out of that. Even if one goes on ceaselessly with the celerity of a shaft impelled from the bow-string, even if one goes on with the speed of the mind itself, one would not still reach the end of that which is the cause of all this.[7] That is so gross that there is nothing grosser. His hands and feet extend everywhere. His eyes, head, and face are everywhere. His ears are everywhere in the universe. He exists overwhelming all things. That is minuter than the minutest, that is the heart of all entities. Existing, without doubt, that is still imperceptible. Indestructible and destructible,—these are the dual forms of existence of the (Supreme) Soul. In all mobile and immobile entities the existence it displays is destructible; while the existence it displays in Chaitanya is celestial, immortal, and indestructible.
Though the lord of a existent beings both mobile and immobile, though inactive and divested of attributes, it enters, nevertheless, the well-known mansion of nine doors and becomes engaged in action.[8]Men of wisdom who are capable of beholding the other shore say that the Unborn (or the Supreme Soul) becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions.[9] That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive. A person of knowledge, by attaining to that indestructible essence, gives up for good both life and birth.'[10]

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References

  1. ↑ .[Such men behold Brahma in all things. Abhijanah is explained by the commentator as sishyakuladih. This seems to be the true meaning of the word here.]
  2. ↑ .[In rendering this word tatam (where it occurs in the Gita), it has been shown that to take it as equivalent to 'spread' is incorrect. In such connections, it is evident that it means 'pervaded.']
  3. ↑ [If I have understood the gloss aright, this is what the first line of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions inculcated in the Vedas. The word atma in the second clause means simply oneself or a person or individual. The sense then is this. The Vedas teach that all is one's soul. The extent to which one succeeds in realising this is the measure of one's attainment of Brahma. If one can realise it fully, one attains to Brahma fully. If partially, one's attainment of Brahma also is partial.]
  4. ↑ [The track of such a person, it is said, is as invisible as the skies. The commentator explains that the very gods become stupefied in respect of the object which such a man seeks, the object, of course, being Brahma.]
  5. ↑ [That, of course, in which Time is cooked, is Brahma.]
  6. ↑ [By this the speaker says that Brahma is not to be found in any particular spot however holy.]
  7. ↑ [Because Brahma is infinite.]
  8. ↑ ['Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.]
  9. ↑ [The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.]
  10. ↑ [The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.]