The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny.  These are said to spring from the attributes of Rajas.  I shall now tell thee of that assemblage of qualities which springs from Tamas.  They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness.  By darkness is implied death, and by blind darkness is meant wrath.  Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion.  These, indeed, are the indications of Tamas—­’”

SECTION CCCXV

“’Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas, and Tamas), are the attributes of Prakriti.  These attach to all things of the universe and always inhere to them.  The Unmanifest Purusha endued with the six Yoga attributes transforms himself by himself into hundreds and thousands and millions and millions of forms (by embracing these three attributes).  Those that are conversant with the science of Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto Rajas a middling, and unto Tamas, a low place in the universe.  By the aid of unmixed righteousness one attains to a high end (viz., that of the deities or other celestial beings).  Through righteousness mixed with sin one attains to the status of humanity.  While through unmixed sin one sinks into a vile end (by becoming an animal or a vegetable etc.).  Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas.  Sometimes Rajas is seen existing with Sattwa.  Tamas also exists with Rajas.  With Tamas may also be seen Sattwa.  Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions.  They constitute the Unmanifest or Prakriti.  When the Unmanifest (Purusha) becomes endued with only Sattwa, he attains to the regions of the deities.  Endued with both Sattwa and Rajas, he takes birth among human beings.  Endued with Rajas and Tawas, he takes birth among the intermediate order of Being.  Endued with all three, viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.  Those high souled persons that transcend both righteousness and sin, attain it is said, to that place which is eternal,

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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