Sanat-sujata said:
Those regenerate persons that take pride in their yoga practices, like strong men in their own strength, departing hence, become glorious in heaven. Those regenerate persons that proudly exert in performing sacrifices and other Vedic rites, as the fruit of that knowledge which is theirs, in consequence of those acts, freed from this world,
proceed to that region which is the abode of the deities (which is free from the three-fold source of pain, namely, physical, mental and such as is caused by super-human agency). There are others, again, conversant with the Vedas, who are of the opinion that the performance of the sacrifices and rites (ordained by the Vedas) is obligatory (their non-performance being sinful).
Wedded to external forms, though seeking the development of the inner self (for they practise these rites for only virtue’s sake, and not for the accomplishment of particular aims), these persons should not be regarded very highly (although some respect should be theirs).
Wherever, again, food and drink worthy of a brahmana are abundant, like grass and reeds in a place during the rainy season, there should the yogi seek his livelihood (without afflicting the householder of scanty means). By no means should he afflict his own self by hunger and thirst. In a place, where there may be both inconvenience and danger to one to disclose one’s superiority, he that does not proclaim his superiority is better than he that does. The food offered by that person who is not pained at the sight of another disclosing his superiority, and who never eats without offering the prescribed share to brahmanas and guests is approved by the righteous. As a dog oftentimes devours its own evacuations to its injury, so those Yogis devour their own vomits, who procure their livelihood by disclosing their pre-eminence.
The wise know him for a brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them. What else a brahmana deserves to know other than the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind?
In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. He that regards the soul to be the acting and feeling self is like the thief who robs the soul of its attributes.
A brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and, though conversant with the Vedas, should seem to be otherwise, for then only may he attain to knowledge and know the Brahman. They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of the Brahman. That person, even in this world, who (by performing sacrifices) succeeds in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knows the Brahman, for the performer of sacrifices has to undergo exertions (while he that knows the Brahman attains to Him without such exertions).
He is said to be really honoured, who, destitute of actions, is honoured by the deities. He should never regard himself as honoured who is honoured by others. One should not, therefore, grieve when one is not honoured by others.
People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others. The man that is respected should think so. They that are foolish, apt to sin and adept in deceit never pay respect to those that are worthy or respect. On the other hand, they always show disrespect to such
persons.
The world’s esteem and asceticism (practices of mauna) can never exist together. Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism. Here, in this world, O Kshatriya, happiness (the world’s esteem) resides in worldly prosperity. The latter, however, is an impediment (to heavenly bliss). Heavenly prosperity, on the other hand, is unattainable by one that is without true wisdom.
The righteous say that there are various kinds of gates, all difficult of being guarded, for gaining access to heavenly bliss. These are truth, uprightness, modesty, self-control, purity of mind and conduct, and knowledge (of the Vedas). These six are destructive of vanity and ignorance.
Dhritarashtra said:
What is the object of asceticism (mauna)? Of the two kinds of mauna (that is, the restraining of speech and meditation), which is approved by you? O learned one! Tell me the true aspect of mauna. Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna? O Muni! How is asceticism (mauna) to be practised here?
Shankara says of mauna: The fruit of the destruction of the consciousness of anything other than the self. This is clarified as ‘the conviction in the mind that one is the self—the Supreme Brahman—and that there is nothing else existing but oneself’.
Sanat-sujata said:
Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that the Soul itself is called mauna. That from which both the Vedic syllable Aum and this one (ordinary sounds) have arisen, that One, O King, is displayed as the Word.
Shankara takes the whole expression to mean Jyothirmaya, consisting of light (effulgence). Neelakantha considers this to be the substance of the answer to the questions being that the use of taciturnity (mauna) is to attain the seat which is not to be grasped even by the mind, and that taciturnity includes both restraint of mind and of the external senses. By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained.
Dhritarashtra said:
Is he that knows both the Rig and the Yajur Vedas, or is he that knows the Sama Veda, sullied by sins or not, when he commits sins?
This question is naturally an off-shoot of the preceding observation by Sanat-sujata which, in effect, is that the Vedas cannot grasp the Brahman fully, but they are of use towards a rudimentary comprehension thereof.
Sanat-sujata said:
I tell you truly that the man that has not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajur Veda. The Vedas never rescue from sin the deceitful person, living by deceit. On the other hand, like new fledged birds forsaking their nest, the Vedas forsake such a person at the end.
Dhritarashtra said:
O you that has restrained your senses! If, indeed, the Vedas are not competent to rescue a person without the aid of virtue, why then is this delusion of the brahmanas, that the Vedas are always destructive of sins?
Sanat-sujata said:
O magnanimous one! This universe has sprung from that Supreme Soul by the union of conditions respecting name, form and other attributes. The Vedas also, pointing it out duly, declare that the Supreme Soul and the universe are different, and not wholly identical. It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earns virtue. Destroying sin by virtue, his soul is enlightened by knowledge.
The man of knowledge, by the aid of knowledge, attains to the Supreme Soul. Otherwise, he that is covetous of the four objects of human pursuit, taking with him all that he does here, enjoys their fruits hereafter, and (as those fruits) are not everlasting, comes back to the region of action (when the enjoyment is over).
Indeed, the fruits of ascetic austerities performed in this world have to be enjoyed in the other world (as regards those persons who have not obtained mastery of their souls).
As regards those brahmanas employed in ascetic practices (who have the mastery of their souls), even these regions are capable of yielding fruits.
Dhritarashtra said:
O Sanat-sujata! How can ascetic austerities which are all of the same kind be sometimes successful and sometimes unsuccessful? Tell me this in order that I may know it!
