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.
venerable for years, conversant with duties, and truthful in speech.  Sound and touch should be known as the two qualities of wind.  Touch has been said to be of various kinds.  Rough, cold and like wise hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with success, conversant with duties, and possessed of a sight of truth.  Now space has only one quality, and that is said to be sound.  I shall speak at length of the numerous qualities of sound.  Shadaja, Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after this should be known Nishada, and then Dhaivata.[155] Besides these, there are agreeable sounds and disagreeable sounds, compact, and of many ingredients.  Sound which is born of space should thus be known to be of ten kinds.  Space is the highest of the (five) elements.  Egoism is above it.  Above egoism is understanding.  Above understanding is the soul.  Above the soul is the Unmanifest.  Above the Unmanifest is Purusha.  One who knows which is superior and inferior among existent creatures, who is conversant with the ordinances in respect of all acts, and who constitutes himself the soul of all creatures, attains to the Unfading Soul.’”

SECTION LI

“Brahmana said, ’Since the mind is the ruler of these five elements, in the matter of controlling and bringing them forth, the mind, therefore, is the soul of the elements.  The mind always presides over the great elements.  The understanding proclaims power, and is called the Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good steeds.  The senses, the mind, and the understanding are always joined to the Kshetrajna.  The individual soul, mounting the chariot to which big steeds are yoked and which has the understanding for the reins, drives about on all sides.  With all the senses attached to it (for steeds), with the mind for the charioteer, and the understanding for the eternal reins, exists the great Brahman-car.  Verily, that man endued with learning and wisdom who always understands the Brahman-car in this way, is never overwhelmed by delusion in the midst of all entities.  This forest of Brahman begins with the Unmanifest and ends with gross objects.  It includes mobile and immobile entities, and receives light from the radiance of the sun and the moon, and is adorned with planets and constellations.  It is decked, again, on all sides with nets of rivers and mountains.  It is always embellished likewise by diverse kinds of waters.  It is the means of subsistence for all creatures.  It is, again, the goal of all living creatures.  In that forest the Kshetrajna always moves about.  Whatever entities exist in this world, mobile and immobile, are the very first to be dissolved away.  After this (are dissolved) those qualities which compose all entities.  After the qualities (are dissolved) the five elements. 

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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