The Sanatsujatiya

1882 | 19,694 words

Volume 8, The Sacred Books of the East. This part Contains the english translation of the Sanatsujatiya (a portion of the Udyoga Parva from the Mahabharata)....

Dhṛtarāṣṭra said:

O Sanatsujāta! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms[1], give me that advice which is excellent, and difficult to obtain in the midst of these created objects[2]. Such is my request, O youth!

Sanatsujāta said:

This Brahman, O king! about which you question me with such perseverance, is not to be attained by anybody who is in a hurry. When the mind is absorbed in the understanding[3], then can that knowledge, which must be deeply pondered over, be attained by living the life of a Brahmacārin[4]. For you are speaking of that primordial knowledge[5], which consists in the truth; which is obtained by the good by living the life of Brahmacārins[6]; which being obtained, men cast off this mortal world; and which knowledge, verily, is to be invariably (found) in those who have been brought up under preceptors[7].

Dhṛtarāṣṭra said

Since that knowledge is capable of being truly acquired by living the life of a Brahmacārin, therefore tell me, O Brāhmaṇa! of what description the life of a Brahmacārin is[8].

Sanatsujāta said:

Those who entering (as it were) the womb[9] of a preceptor, and becoming (as it were) a fœtus, practise the life of Brahmacārins, become even in this world authors of Sāstras[10], and they repair to the highest truth[11] after casting off (this) body. They subjugate desires here in this world, practising forbearance in pursuit of the Brahmic state[12]; and with courage, they even here remove the self out of the body[13], like the soft fibres from the Muñja. Father and mother, O descendant of Bharata! only form the body. But the birth[14] obtained from the preceptor, that verily is true[15], and likewise immortal. He perfects[16] (one), giving (one) immortality. Recognising what he has done (for one), one should not injure him. The disciple should always make obeisance to the preceptor[17]; and, free from heedlessness, should always desire sacred instruction. When the pure man obtains knowledge by this same course of discipleship[18], that is the first quarter of his life as a Brahmacārin. As (is) his conduct always towards his preceptor, so likewise should he behave towards the preceptor's wife, and so likewise should he act towards the preceptor's son--(that) is said to be the second quarter. What one, recognising what the preceptor has done for one, and understanding the matter[19] (taught), feels with a delighted heart regarding the preceptor--believing that one has been brought into existence[20] by him--that is the third quarter of life as a Brahmacārin. One should do what is agreeable to the preceptor, by means of one's life and riches, and in deed, thought, and word[21]--that is said to be the fourth quarter. (A disciple) obtains a quarter by time[22], so likewise a quarter by associating with the preceptor, he also obtains a quarter by means of his own energy; and then he attains to a quarter by means of the Sāstras. The life as a Brahmacārin of that man, whose beauty[23] consists in the twelve beginning with knowledge, and whose limbs are the other (qualifications mentioned), and who has strength[24], bears fruit, they say, by association with a preceptor, in (the shape of) contact with that entity--the Brahman. Whatever wealth may come to man who lives in this way, he should even pay that over to the preceptor. He would thus be adopting the conduct of the good which is of many merits; and the same conduct is (to be adopted) towards the preceptor's son. Living thus, he prospers greatly[25] on all sides in this world; he obtains sons and position; the quarters[26] and sub-quarters shower (benefits[27]) on him, and men pass their lives as Brahmacārins under him. By this life as a Brahmacārin, the divinities obtained their divinity. And the sages, too, became great by living the life of Brahmacārins. By this same (means), too, the Apsarasas, together with the Gandharvas, achieved for themselves beautiful forms. And by this life as a Brahmacārin, the sun illuminates (the universe). That man of knowledge, O king! who practising penance, may by penance pierce through or tear off his body, crosses beyond childhood[28] by means of this (life as a Brahmacārin), and at the time of the termination (of life) obstructs death[29]. Those who understand this (life as a Brahmacārin) attain to a condition like that of those who as (for what they want) from the wish-giving stone[30], when they obtain the thing desired. By performing action, O Kṣatriya! people conquer (for themselves only) perishable worlds[31]. (But) the man of understanding attains by knowledge to the everlasting glory--for there is no other way to it[32].

Dhṛtarāṣṭra said:

Where a Brāhmaṇa possessed of knowledge, perceives it, does it appear as white[33], as red, or again as black, or again as grey or tawny? What is the colour of that immortal, indestructible goal?

Sanatsujāta said:

It appears not as white, as red, nor again as black, nor again as grey, nor tawny[34]. It dwells not on earth, nor in the sky; nor does it bear a body in this ocean[35] (-like world). It is not in the stars, nor does it dwell in the lightning; nor is its form[36] to be seen in the clouds, nor even in the air, nor in the deities; it is not to be seen in the moon, nor in the sun. It is not to be seen in Ṛk texts, nor in Yajus texts; nor yet in the Atharvan texts, nor in the pure Sāman texts; nor yet, O king, in the Rathantara or Bṛhadratha[37] hymns. It is seen in the self of a man of high vows[38]. It is invincible, beyond darkness[39], it comes forth from within[40] at the time of destruction. Its form is minuter than the minutest (things), its form is larger even than the mountains[41]. That is the support[42] (of the universe); that is immortal; (that is) all things perceptible[43]. That is the Brahman, that is glory[44]. From that all entities were produced[45], in that they are dissolved. All this shines forth as dwelling in it in the form of light[46]. And it is perceived by means of knowledge[47] by one who understands the self; on it depends this whole universe. Those who understand this become immortal.

Footnotes and references:

[1]:

Does this mean referring to many aspects of the Brahman? Śaṅkara merely says nānārūpā. Nīlakaṇṭha takes it differently, and as meaning that in which everything is elucidated; 'relating to the Brahman' Nīlakaṇṭha takes to mean 'leading to the Brahman,' or 'instrument for attaining to the Brahman.'

[2]:

In this material world, the highest knowledge is not to be got. Cf. Kaṭha, p. 96.

[3]:

I. e. withdrawn from objects and fixed on the self only. Cf. Gītā, p. 79, and Maitrī, p. 179, where, however, we have hṛd for buddhi.

[4]:

Virocana and Indra do so according to the Chāndogya, p. 570 See also Muṇḍaka, p. 311.

[5]:

The object of which is the primal Brahman.

[6]:

Cf. Chāndogya, p. 534; and Gītā, pp. 78, 79, and the passage from the Kaṭha there cited.

[7]:

Chāndogya, pp. 264-459.

[8]:

See Chāndogya, p. 553 seq.

[9]:

I. e. attending closely upon him; fœtus = pupil.

[10]:

Learned, men of knowledge, Śaṅkara.

[11]:

The supreme, 'which is described as 'truth, knowledge,' &c. In our ancient works the truth often means the real.

[12]:

The state of being absorbed in the Brahman. Cf. Gītā, p. 52.

[13]:

Cf. Kaṭha, p. 158.

[14]:

Śaṅkara cites Āpastamba (p. 11) in support of this, and Praśna-upaniṣad, p. 256. The consciousness of being one with the Brahman is a new birth. See, too, Muṇḍaka, p. 282.

[15]:

That birth is not merely delusive, and does not result in death.

[16]:

Immortality or final emancipation is not to be achieved without knowledge, which can only be got from a preceptor. And one is not perfect without that immortality; one is limited by the conditions of human existence. See Nirukta (Roth's ed.), p. 41.

[17]:

Śaṅkara compares Śvetāśvatara, p. 374. The necessity of having a Guru is often insisted on even in the Upaniṣads. Cf. Muṇḍaka, p. 282; Chāndogya, p. 264.

[18]:

Stated at the beginning of this speech, Śaṅkara.

[19]:

The meaning of the Vedic texts, &c., Śaṅkara in one copy; the highest aim of man, according to another copy.

[20]:

See note on p. 176.

[21]:

I keep the order of the original, though I do not translate quite literally; 'thought and word' should be literally mind and speech.' See, on the collocation, Gītā, p. 123 inter alia.

[22]:

Time = maturity of understanding which comes by time; energy = intellectual power; Śāstras = consultation about Śāstras with fellow-students--Śaṅkara, who adds that the order is not material as stated, and quotes a stanza which may be thus rendered, 'The pupil receives a quarter from the preceptor, a quarter by his own talent; he receives a quarter by time; and a quarter through fellow-Brahmacārins.

[23]:

The body being disregarded, these qualities are attributed to the self in this way. For the twelve, see p. 167; the others are abandonment, truthfulness, &c., p. 169.

[24]:

To observe the duties referred to, Śaṅkara. But see, too, p. 167, note .

[25]:

Obtains wealth, learning, and greatness,' says a commentator. For similar benefits, cf. Chāndogya, p. 122.

[26]:

Cf. Chāndogya, p. 132.

[27]:

'Wealth,' says Nīlakaṇṭha, as well as another commentator.

[28]:

Ignorance; cf. note at p. 154 supra. Nīlakaṇṭha reads 'reaches' instead of 'crosses beyond,' and interprets 'bālya' to mean 'freedom from affection, aversion,' &c. Cf. Bṛhadāraṇyaka, p. 605. As to the divinity of divinities, cf. Taitt. Āraṇ. p. 886.

[29]:

Nīlakaṇṭha reads 'vanquishes death.' The meaning is, he reaches final emancipation. Cf. p. 154 supra.

[30]:

Called Cintāmaṇi. The effect of Brahmacarya is that those who practise it can get what they desire.

[31]:

Cf. Gītā, p. 76; Chāndogya, p. 538; Muṇḍaka, p. 279.

[32]:

Cf. Śvetāśvatara, p. 327.

[33]:

Cf. Bṛhadāraṇyaka, p. 877.

[34]:

Cf. Kaṭha, p. 119; and Muṇḍaka, p. 267. As to its not dwelling in earth, sky, &c., Śaṅkara refers to Chāndogya, p. 518, as implying that.

[35]:

Literally, 'it bears no water in the ocean.' 'Water' is said by the commentators to mean the five elements of which the body is composed. See Manu I, 5, and Chāndogya, p. 330. In the Śvetāśvatara it signifies mind (See p. 388). For ocean meaning world, or saṃsāra; cf. Aitareya-upaniṣad, p. 182.

[36]:

Here I do not render rūpa by colour, as before.

[37]:

See Muir, Sanskrit Texts, vol. i, p. 16; Tāṇḍya-brāhmaṇa, p. 838; Gītā, p. 90; and Kauṣītaki, p. 21. Bṛhadratha = Brihat-sāman (?).

[38]:

The twelve great vows--knowledge, &c., mentioned above, see p. 167. Nīlakaṇṭha takes Mahāvrata to refer to the sacrifice of that name. It is described in the Aitareya Āraṇyaka.

[39]:

See Gītā, p. 78, note .

[40]:

Cf. Gītā, p. 82, and Īsopaniṣad, p. 12.

[41]:

See Gītā, p. 78, note .

[42]:

Cf. Gītā, p. 113; Kaṭha p. 99.

[43]:

So Nīlakaṇṭha. The original word ordinarily means 'worlds.'

[44]:

Cf. Śvetāśvatara, p. 347.

[45]:

Cf. the famous passage in the Taittirīya, p. 123: and also Muṇḍaka, p. 289.

[46]:

The explanations of the commentators are not quite clear as to the word ahnā, 'in the form of light.' Probably the meaning is: The universe depends on the Brahman, and is, as it were, the light of the Brahman. Śaṅkara compares the passages referred to at Gītā, p. 112, note .

[47]:

'Not by means of action,' says Śaṅkara.

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