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This eBook from the Gutenberg Project consists of approximately 1,319 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
not bend his head to any body, who has transcended the rites of Swadha, succeeds by the aid of tranquillity alone in attaining to that which is free from pairs of opposites, which is eternal, and which is divested of qualities.  Abandoning all action, good or bad, developed from qualities, and casting off both truth and falsehood, a creature, without doubt, becomes emancipated.  Having the unmanifest for the seed of its origin, with the understanding for its trunk, with the great principle of egoism for its assemblage of boughs, with the senses for the cavities of its little sprouts, with the (five) great elements for its large branches, the objects of the senses for its smaller branches, with leaves that are ever present, with flowers that always adorn it and with fruits both agreeable and disagreeable always produced, is the eternal tree of Brahman which forms the support of all creatures.  Cutting and piercing that tree with knowledge of truth as the sword, the man of wisdom, abandoning the bonds which are made of attachment and which cause birth, decrepitude and death, and freeing himself from mineness and egoism, without doubt, becomes emancipated.  These are the two birds, which are immutable, which are friends, and which should be known as unintelligent.  That other who is different from these two is called the Intelligent.  When the inner self, which is destitute of knowledge of nature, which is (as it were) unintelligent, becomes conversant with that which is above nature, then, understanding the Kshetra, and endued with an intelligence that transcends all qualities and apprehends everything, one becomes released from all sins.’”

SECTION XLVIII

“Brahmana said, ’Some regard Brahman as a tree.  Some regard Brahman as a great forest.  Some regard Brahman as unmanifest.  Some regard it as transcendant and freed from every distress.  They think that all this is produced from and absorbed into the unmanifest.  He who, even for the short space of time that is taken by a single breath, when his end comes, becomes equable, attaining to the self, fits himself for immortality.  Restraining the self in the self, even for the space of a wink, one goes, through the tranquillity of the self, to that which constitutes the inexhaustible acquisition of those that are endued with knowledge.  Restraining the life-breaths again and again by controlling them according to the method called Pranayama, by the ten or the twelve, he attains to that which is beyond the four and twenty.  Thus having first acquired a tranquil soul, one attains to the fruition of all one’s wishes.[144] When the quality of Goodness predominates in that which arises from the Unmanifest, it becomes fit for immortality.  They who are conversant with Goodness applaud it highly, saying that there is nothing higher than Goodness.  By inference we know that Purusha is dependent on Goodness.  Ye best of regenerate ones, it is impossible to attain

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