The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 eBook

This eBook from the Gutenberg Project consists of approximately 1,319 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
He always enjoys Nature, as a lotus leaf (enjoys) water.  Possessed of knowledge, he is never tainted even if brought into contact with all the qualities.  Without doubt, Purusha is unattached like the unsteady drop of water on the lotus-leaf.  This is the certain conclusion (of the scriptures) that Nature is the property of Purusha.  The relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker.  As one goes into a dark place taking a light with him, even so those who wish for the Supreme proceed with the light of Nature.[148] As long as matter and quality (which are like oil and wick) exist, so long the light shines.  The flame, however, becomes extinguished when matter and quality (or oil and wick) are exhausted.  Thus Nature is manifest; while Purusha is said to be unmanifest.  Understand this, ye learned Brahmanas.  Well, I shall now tell you something more.  With even a thousand (explanations), one that has a bad understanding succeeds not in acquiring knowledge.  One, however, that is endued with intelligence succeeds in attaining happiness, through only a fourth share (of explanations).  Thus should the accomplishment of duty be understood as dependent on means.  For the man of intelligence, having knowledge of means, succeeds in attaining to supreme felicity.  As some man travelling along a road without provisions for his journey, proceeds with great discomfort and may even meet with destruction before he reaches the end of his journey, even so should it be known that ill acts there may not be fruits.[149] The examination of what is agreeable and what is disagreeable in one’s own self is productive of benefit.[150] The progress in life of a man that is devoid of the perception of truth is like that of a man who rashly journeys on a long road unseen before.  The progress, however, of those that are endued with intelligence is like that of men who journey along the same road, riding on a car unto which are yoked (fleet) steeds and which moves with swiftness.  Having ascended to the top of a mountain, one should not cast one’s eyes on the surface of the earth.[151] Seeing a man, even though travelling on a car, afflicted and rendered insensible by pain, the man of intelligence journeys on a car as long as there is a car path.[152] The man of learning, when he sees the car path end, abandons his car for going on.  Even thus proceeds the man of intelligence who is conversant with the ordinances respecting truth and Yoga (or Knowledge and Devotion).  Conversant with the qualities, such a man proceeds, comprehending what is next and next.[153] As one that plunges, without a boat, into the terrible ocean, with only one’s two arms, through delusion, undoubtedly wishes for destruction; while the man of wisdom, conversant with distinctions, goes into the water, with a boat equipt with oars, and soon crosses the lake without fatigue, and having crossed it attains to the other shore and casts off the boat, freed from the thought
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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