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This eBook from the Gutenberg Project consists of approximately 1,984 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2.
have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation called is its Valam and one is crowned with success in this in consequence of the preceptor’s aid and the understanding of the sense of the Vedas.  Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor.  It is thus that the preceptor obtaineth his highly praise-worthy livelihood.  And thus also should the disciple behave towards the preceptor’s son.  Thus stationed (in Brahmacharya), the disciple thriveth by all means in this world and obtaineth numerous progeny and fame.  Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya.  It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman.  It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya riseth to make the day.  As the seekers of the philosopher’s stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire.  He, O king, who devoted to the practice of ascetic austerities, betaketh himself to Brahmacharya in its entirety and thereby purifieth his body, is truly wise, for by this he becometh like a child (free from all evil passions) and triumpheth over death at last.  Men, O Kshatriya, by work, however, pure, obtain only worlds that are perishable; he, however, that is blessed with Knowledge, attaineth, by the aid of that Knowledge, to Brahman which is everlasting.  There is no other path (than Knowledge or the attainment of Brahman) leading to emancipation.

“Dhritarashtra said, ’The existence of Brahman, thou sayest, a wise man perceiveth in his own soul.  Now, is Brahman white, or red, or black or blue, or purple?  Tell me what is the true form and colour of the Omnipresent and Eternal Brahman?’

“Sanat-sujata said, ’Indeed, Brahman as (perceived) may appear as white, red, black, brown, or bright.  But neither on the earth, nor in the sky, nor in the water of the ocean, is there anything like it, Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the deities, nor in the moon, nor in the sun.  Neither in the Riks, nor among the Yajus, nor among the Atharvans, nor in the pure Samans, it is to be found.  Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices.  Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it.  Incapable of being gazed at, it is subtle as the edge of the razor, and grosser

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