Chapter 8 - Account of the Soul

[Sanskrit text for this chapter is available]

Kaśyapa said:

1. He, being afflicted day by day, became bewildered in the womb. The rightenous one, harassed by all kinds of suffering, was overcome with grief.

2. With his face turned down he remained in the womb. He was overcome with mental agonies and physical diseases; he was lamented over; he was senseless.

3a. He was full of great grief. Being (thus) tormented, he said to Jñāna:

Ātman said:

3b-4. O you very wise one, at that time I did not do what you told me (to do). In spite of being prevented by Dhyāna, I fell into the danger caused by delusion. Therefore, O you highly intelligent one, protect me from this very fearful stay in the womb.

Jñāna said:

5. O Ātman, you were prevented by me; but you did not do what I told (you). You were put in this calamity of (remaining in) the womb by the very cruel five-natured ones. Now go to Dhyāna; you will obtain pleasure from him (in it). There is no doubt that you will be free from the residence in the womb.

6-Sa. Understanding (i.e. hearing) those words—the fact—from (i.e. spoken by) Jñāna, he, having called Dhyāna, said (to him): “Please listen to my words. O Dhyāna, I have sought your refuge. (Please) protect me always.”

8b. “Let itbe so, O you very wise one.” Thus Dhyāna spoke to that highly intelligent one (i.e. Ātman).

9. Hearing these words, Ātman then approached Dhyāna. With Dhyāna, and free from delusion, he lived in the womb.

10-11. When Ātman went to Dhyāna, he forgot the fear caused by (remaining in) the womb. The Ātman accompanied by the two (i.e. Jñāna and Dhyāna) and dissociated from delusion (remained) thinking about his own happiness only. “As soon as I go out of this (womb) I shall give up the body formed by the five-natured ones.”

12-19. The lord, living in the womb, always thought like this. O you of a beautiful face, at the time of the delivery of the one related to Prajāpati the foetus is shaken by wind, and also by the strong breath of life. The vulva expands (only) twenty-four fingers; the foetus is (of the size of) twenty-five fingers; therefore he is troubled. O dear one, thus being troubled by swoon, he falls, with Jñāna and Dhyāna, on the ground, He is separated from it by the divine wind related to Prajāpati. Merely by the touch of the ground, Jñāna and Dhyāna are forgotten. Ātman, confounded in the bondage of the worldly existence, remains there through love (for it). Filled with virtues and vices, and connected with great delusion, he everyday desires everything like eatables and drinks. Ātman thus being nourished with the five-natured ones is covered over with the sense-organs and all sinful objects of senses. O respectable lady, enticed by his relatives like his wife and others, day by day he becomes afflicted and agitated.

20-21 a. This lord, Ātman, confounded by great delusion, (and thus) caught in the net of delusion, and being bound, as a fish is bound in a net by a fisherman, is unable to move.

21 b-23. He is bound with strong bonds of the nets of infatuation. Deprived of Jñāna and Vijñāna, and struck by attachment and hatred, he is thus pervaded by the pervading universe. Being tormented by desire, and also by anger and bound by Prakṛti (i.e. the natural disposition) by means of his deeds, he became (i.e. becomes) greatly confounded.

Sūta said:

24-25. When Ātman was thus deluded and was occupied with all the wicked ones like greed, attachment, he was bound by the delusion of the form of the worldly existence like: ‘This is (my) wife; this is (my) son; this is (my) friend; this is (my) house.’

26. He is then distressed by griefs like bereavement of the son etc., and is also consumed by old age, physical diseases and mental agonies also.

27. Thus Ātman is tormented by very fearful misery and delusion; and is frustrated by pride, humiliation and many miseries.

28. O respectable lady, he is, in the same way, troubled by old age in various ways. Constantly lamented over and senseless he thinks of misery (only).

29. At night he sees dreams, and by day he is without vitality. O respectable lady, similarly, day by day, he is full of the imperfections of the limbs.

30. When he was wandering in the mundane existence, he saw Vairāgya (i.e. detachment), that was fearless, friendless, very tranquil and contented.

31-32. Then Ātman spoke to him, that was free from desire and anger: “Who are you (remaining) with a naked form? How is it that you are not ashamed of your friends? Moving in the place where there are groups (of the elements), women, old persons, young women and mothers, you, who are uncovered, are not afraid (i.e. are not ashamed).”

Vītarāga said:

33-34. Who would be seen naked here? I am never naked. Even though you are well-dressed, you are very much bound. O divine one, I am never naked. You who live under the sway of the objects of senses and are without (i.e. do not care for) any bounds of morality appear to be naked.

Ātman said:

35. O you of a good vow, tell me in detail what the bounds of morality are, if you know them definitely.

36-37a. The very wise, very intelligent Vītarāga said to: “The mind resorts to great firmness in (times of) happiness and unhappiness. And (when) it is troubled by respective objects, it should be given up to them.

37b-38. I shall now explain to you the sense of shame, which fully enters the mind. I have nothing to do today; I am removed from my position, I am naked—(when thus) one is absorbed in remorse, that is said to be the sense of shame.

39. Of whom should one be ashamed? There is never a second. The divine Puruṣa (Person) is just one. What would he destroy and of whom?

40-42. Now I shall explain to you the groups which you mentioned. As a potter would put a lump of clay on the wheel, and then would cause it to revolve with a string, and would, with a firm mind, manifest (i.e. fashion) them (i.e. the pots) as he desires, in the same way—and in no other way—the creator fashions various forms. Later, for one reason or another, they perish.

43. One should be ashamed of the eternal groups (of the elements) that always remain, for they do not rest (i.e. depend) on the earth.

44. They are: Ether, Wind, Fire, Earth and Water as the fifth. These groups, that are present everywhere, shine.

45. These five well-settled in the regions of the bodies of beings, are present everywhere. (Then) of whom should one be ashamed?

46-47a. O dear one, I shall now explain to you the nature of women. As in thousands of pots with (i.e. containing) water the one (and only) moon shines (i.e. is reflected), similarly you shine everywhere.

47b-54a. You, who are very magnanimous, and who, remain in thousands of beings, and in the mobile and the immobile, are deluded. Through the door (i.e. opening) of the vulva, which is sinful and of illusion and delusion, and also through the breasts and buttocks and age, you shine. Here also is seen the increase in (the shape of) the heart and flesh. For the fall of the people the form of delusion is manifested. There is no woman that is mentioned by you. The creator ever fashions the creation for his diversion. The soul of the man like that of a woman remains everywhere. Those that are free from breasts (i.e. from sexual desire) are always liberated. Man is called Puruṣa (i.e. the soul) and woman is said to be Prakṛti (i.e. nature, original source of the material world). She sports with him and is never free. You, united with Prakṛti, are seen among Puruṣas (i.e. men). Who causes shame (and) to whom? Knowing thus go happily.

54b-56. O beautiful lady, I shall explain to you the old woman who is always old. The skin on her body, O lady of a beautiful face, is worn out. She is full of white and grey Hair. She is feeble, miserable and is covered over with folds. Such a woman would not be old; but she is called old.

57-58a. I have narrated her characteristics. Now I shall tell (the characteristics of) a young woman. She, living near the soul, always grows richer in knowledge. She is called Sumati (i.e. good intention), and is both old and young. The woman is always settled in puruṣas (i.e. souls). One should be ashamed of her. I shall also tell (you something) else.

58b-62a. I shall explain to you the mother, whom you mentioned. She is Cetanā (i.e. consciousness) always living in the bodies of beings. She gives the highest knowledge, and (therefore) she is called Prajñā (i.e. discernment). Prajñā is called mother as she lives in all the worlds for the protection, nourishment and well-fare of beings. That one who is described as Sumati, is called mātā (i.e. mother).

62b-63. All the forms always leading to the gates of the mundane existence are these mothers. They cause great misery. I have explained to you the nature of the mother. What else should I tell you?”

Ātman said:

64. Who are you, that have come here, and are removing my tormentation? (Please) explain to me in detail your own nature.

Vītarāga said:

65-67a. Well-being to you; I am Vītarāga, from whom all desires, being frustrated, tum away; whom these vile deeds do not see due to their wickedness—this has no alternative; whom hope never approaches; due to whose fear anger, greed and infatuation have perished; and Viveka (i.e. discrimination) is my brother.

Ātman said:

67b-68a. Of what nature is this your brother named Viveka? Tell me his—your brother’s characteristics and also of your own.

Vītarāga said:

68b-70a. I shall not narrate before (i.e. to) you his characteristics and form. O glorious one, I shall (just) call that brother (himself). O Viveka, my brother, listen to our speech (i.e. words). O you very glorious one, O you very intelligent one, (please) come out of affection for me.

Kaśyapa said:

70b-76. He, omniscient, omnipresent, pervading, devoted entirely to truth, the enemy of all errors, and lover of knowledge came (there) with his two wives, Śānti (Tranquility) and Kṣamā (Forbearance). Dhāraṇā (Retentive memory) and Dhī (understanding) are the two daughters of the same magnanimous one (Viveka). Yoga (Abstract meditation) in his eldest son, and Mokṣa (salvation) is his great preceptor. That Viveka, who is spotless, ego-less, desire-less, having no possession, with his mind pleased at all times, free from the pairs of opposites (like pleasure and pain) and highly intelligent one, came (there) adorned with all jewels. That Viveka, whose ministers were the very glorious and highly intelligent Dharma (Piety) and Satya (Truth) came (there), accompanied by Kṣamā and Śānti. He said to Vītarāga: “Invited (by you) I have come. So, O brother, tell before (i.e. to) me the reason resorting to (i.e. for) which you have invited me.”

Vītarāga said:

77-79. This man, who is before (us) is restrained by great nooses, is deluded by Moha’s arrows, and also by the bonds of the worldly existence. He pervades everything, and is the master of all, and also of me. He is seized by the five elements; and is bereft of Jñāna and Dhyāna. You who know facts should ask this Ātman.

Hearing the words of Vītarāga, Viveka spoke these words:

Viveka said:

80. O lord of the universe, you are carrying on happily, What pleasure did you yourself enjoy after coming to the worldly existence?

Ātman said:

81-86. O you highly intelligent one, I, void of knowledge, always experienced the great, unbearable and terrible grief of the residence in the womb. Being deprived of knowledge while in the body, I was born in many ways. When I was in childhood, O lord, I did undeserving deeds. As a youth I sported, and enjoyed my wife ṃ many ways. When I reached old age I was tormented by the grief of (i.e. the bereavement of my) son etc. Due to the separation from my wife etc. I was burnt day and night. Everyday I was tormented by miseries of many kinds. O you highly intelligent one, I am not at all having any pleasure by day or at night. O you very intelligent one, what do (i.e. should) I, very much tormented by agonies, do (now)? Just tell me the means by which I shall get happiness. (Please) make me free from this great bond—this heap of the noose of the mundane existence.

Viveka said:

87-93. O you lord of the world, you are pure, you are free from the pairs (like pleasure and pain), and are free from sins. Go to this glorious Vītarāga, who gives happiness, whom you have undoubtedly seen naked and without any formality. He shows (the way to) happiness and destroys all distress.

Hearing thus (i.e. these words), the pure soul again went to Vītarāga. The melancholy one, sighing deeply, said to him (i.e. to Vītarāga): “(Please) listen to my words. Show me that way by (i.e. following) which I shall get happiness.” “O very intelligent one, let it be so. I shall do as you tell me. Again go to Viveka; you have told me a pleasant news. He (i.e. Viveka) only will tell you the way to happiness.” The lord, (thus) sent by virtuous Vītarāga, went (to Viveka); and spoke to the glorious, pure and best Viveka: “(Please), show me (the way to) happiness. Sent by Vītarāga, I have sought your refuge. Protect me from the frightful worldly existence.”

Viveka said:

94a. O you very wise one, go to Jñāna; he will explain every thing to you.

94b-95. Ātman, thus told, went to the place where Jñāna stayed. (He said to Jñāna): “O Jñāna of great lustre and illumining all objects, I have sought your refuge; show me the way to happiness.”

Jñāna said:

96-97. O lord of the worlds, I am your servant. O you of a good vow, you do not know (i.e. you have not recognised) me. Formerly Dhyāna and I had repeatedly warded you off. Due to your contact with the five-natured ones (i.e. the elements), you have met with a calamity. O you highly intelligent one, go to Dhyāna, he will grant you happiness.

98-105. Sent by Jñāna, Ātman remained after having resorted to Dhyāna. (He said to Dhyāna): “O Dhyāna, show me the happiness that is perfectly accomplished. Thus protect me who have sought your shelter.” Dhyāna having heard these words spoken to him by Ātman, was delighted, and again said to that Ātman: “O dear one, well-determined in (doing) all deeds, by you and by Vītarāga and Viveka, I am never to be forsaken. Be endowed with Dhyāna, and observe yourself, by being self-possessed, firm, free from fear and doubt. You will go to (i.e. obtain) salvation by burning (i.e. destroying) your blemishes, as a lamp in a place sheltered from wind is firm and emits soot. Always remain in a secluded place; remain without food (or) with limited food. Be without the pairs of opposites (like pleasure and pain), without words, and firmly remaining on your seat. Reflecting, with a firm mind, on your self only you will reach that highest place of Viṣṇu, (which is also) my place.”