Anugita

CHAPTER XI

There is one director; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. There is one kinsman; there is no second (different) from him.

I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen, (and) the seven Rishis, O son of Prithâ! shine in heaven. There is one hearer; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an instructor, Sakra acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Prajâpati.

The gods, and sages, and the snakes, and the demons, approaching Prajâpati, said (to him): ‘Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions. When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct. And he becomes a man of conduct according to his own desire, who, owing to his desires, is given up to the pleasures of the senses.

But he who, casting aside vows and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmachârin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the Brahman. Such is this subtle life as a Brahmachârin understood by the wise. Understanding it they practiced it, being instructed by the Kshetrajña.