"Kapila said, 'The Vedas are regarded as authoritative by all. People
never disregard them. Brahma is of two kinds, viz., Brahma as represented
by sound, and Brahma as Supreme (and intangible). One conversant
with Brahma represented by sound succeeds in attaining to Supreme Brahma.
Commencing with the rites of Garbhadhana, that body which the sire
creates with the aid of Vedic mantras is cleansed (after birth) by Vedic
mantras. When the body has been cleansed with purificatory rites
(performed with the aid of Vedic mantras), the owner there of come to be
called a Brahmana and becomes a vessel fit for receiving knowledge of
Brahma. Know that the reward of acts is purity of heart which only leads
to Emancipation. I shall presently speak to thee of that. Whether purity
of heart has been attained or not (by performance of acts) is what can be
known to the person himself who has attained it. It can never be known
with the aid of either the Vedas or inference. They that cherish no
expectation, that discard every kind of wealth by not storing anything
for future use, that are not covetous, and that are free from every kind
of affection and aversion, perform sacrifices because of the conviction
that their performance is a duty. To make gifts unto deserving persons is
the end (right use) of all wealth. Never addicted at any time to sinful
acts, observant of those rites that have been laid down in the Vedas,
capable of crowning all their wishes with fruition, endued with certain
conclusions through pure knowledge, never giving way to wrath,—never
indulging in envy, free from pride and malice, firm in Yoga, of
unstained birth, unstained conduct, and unstained learning, devoted to
the good of all creatures, there were in days of yore many men, leading
lives of domesticity and thoroughly devoted to their own duties, there
were many kings also of the same qualifications, devoted to Yoga (like
Janaka, etc.), and many Brahmanas also of the same character (like
Yajnavalkya and others). They behaved equally towards all creatures
and were endued with perfect sincerity. Contentment was theirs, and
certainty of knowledge. Visible were the rewards of their righteousness,
and pure were they in behaviour and heart. They were possessed of faith
in Brahma of both forms. At first making their hearts pure, they
duly observed all (excellent) vows. They were observant of the duties of
righteousness on even occasions of distress and difficulty, without
failing off in any particular. Uniting together they used to perform
meritorious acts. In this they found great happiness. And inasmuch as
they never tripped, they had never to perform any expiation. Relying as
they did upon the true course of righteousness, they became endued with
irresistible energy. They never followed their own understandings in the
matter of earning merit but followed the dictates of the scriptures alone
for that end. Accordingly they were never guilty of guile in the matter
of performing acts of righteousness. In consequence of their
observing unitedly the absolute ordinances of the scriptures without
betaking themselves ever to the rites laid down in the alternative, they
were never under the necessity of performing expiation. There is no
expiation for men living in the observance of the ordinances laid down in
the scriptures. The Sruti declares that expiation exists for only men
that are weak and unable to follow the absolute and substantive
provisions of the sacred law. Many Brahmanas there were of this kind in
days of old, devoted to the performance of sacrifices, of profound
knowledge of the Vedas, possessed of purity and good conduct, and endued
with fame. They always worshipped Brahma in the sacrifices, and were free
from desire. Possessed of learning they transcended all the bonds of
life. The sacrifices of these men, their (knowledge of the) Vedas, their
acts performed in obedience to the ordinances, their study of the
scripture at the fixed hours, and the wishes they entertained, freed as
they were from lust and wrath, observant as they were of pious conduct
and acts notwithstanding all difficulties, renowned as they were for
performing the duties of their own order and mode of life, purified as
their souls were in consequence of their very nature, characterised as
they were by thorough sincerity, devoted as they were to tranquillity,
and mindful as they were of their own practices, were identical with
Infinite Brahma. Even this is the eternal Sruti heard by us. The
penances of men that were so high-souled, of men whose conduct and acts
were so difficult of observance and accomplishment, of men whose wishes
were crowned with fruition in consequence of the strict discharge of
their duties, became efficacious weapons for the destruction of all
earthly desires. The Brahmanas say that that Good Conduct, which is
wonderful, whose origin may be traced to very ancient times, which is
eternal and whose characteristics are unchangeable, which differs from
the practices to which even the good resort in seasons of distress and
represents their acts in other situations, which is identical with
heedfulness, over which lust and wrath and other evil passions can never
prevail, and in consequence of which there was (at one time) no
transgression in all mankind, subsequently came to be distributed into
four subdivisions, corresponding with the four modes of life by persons
unable to practise its duties in minute detail and entirety. They
that are good, by duly observing that course of Good Conduct after
adoption of the Sannyasa mode of life, attain to the highest end. They
also that betake themselves to the forest mode reach the same high end
(by duly observing that conduct). They too that observe the domestic mode
of life attain to the highest end (by duly practising the same conduct);
and, lastly, those that lead the Brahmacharya mode obtain the same (end
by a due observance of the same conduct). Those Brahmanas are seen
to shine in the firmament as luminaries shedding beneficent rays of light
all around. Those myriads of Brahmanas have become stars and
constellations set in their fixed tracks. In consequence of contentment
(or Renunciation) they have all attained to Infinity as the Vedas
declare. If such men have to come back to the world through the wombs of
living creatures, they are never stained by sins which have the
unexhausted residue of previous acts for their originating cause. Indeed,
one who has led the life of a Brahmacharin and waited dutifully upon his
preceptor, who has arrived at settled conclusions (in respect of the
soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who
else would deserve to be called a Brahmana? When acts alone determine who
is a Brahmana and who is not, acts (good or bad) must be held to indicate
the happiness or misery of a person. As regards those that have by
conquering all evil passions acquired purity of heart, we have heard the
eternal Sruti that in consequence of the Infinity to which they attain
(through beholding the universal soul) and of the knowledge of Brahma
(they acquire through the declarations of Srutis), they behold everything
to be Brahma. The duties (of tranquillity, self-restraint, abstention
from acts, renunciation, devotion, and the abstraction of Samadhi)
followed by those men of pure hearts, that are freed from desire, and
that have Emancipation only for their object, for acquisition of the
knowledge of Brahma, are equally laid down for all the four orders of men
and all the four modes of life. Verily, that knowledge is always acquired
by Brahmanas of pure hearts and restrained soul. One whose soul is
for Renunciation based upon contentment is regarded as the refuge of true
knowledge. Renunciation, in which is that knowledge which leads to
Emancipation, and which is highly necessary for a Brahmana, is eternal
(and comes down from preceptor to pupil for ever and ever).
Renunciation sometimes exists mixed with the duties of other modes. But
whether existing in that state or by itself, one practises it according
to the measure of one's strength (that depends upon the degree of one's
absence of worldly desires). Renunciation is the cause of supreme benefit
unto every kind of person. Only he that is weak, fails to practise it.
That pure-hearted man who seeks to attain to Brahma becomes rescued from
the world (with its misery).'
"Syumarasmi said, 'Amongst those that are given up to enjoyment (of
property), they that make gifts, they that perform sacrifices, they that
devote themselves to the study of the Vedas, and they that betake
themselves to a life of Renunciation after having acquired and enjoyed
wealth and all its pleasures, when they depart from this world, who is it
that attains to the foremost place in heaven? I ask thee this, O
Brahmana! Do thou tell me truly.'
"Kapila said, 'Those who lead a life of domesticity are certainly
auspicious and acquire excellence of every kind. They are unable,
however, to enjoy the felicity that attaches to Renunciation. Even thou
mayst see this.'
"Syumarasmi said, 'Ye depend upon knowledge as the means (for the
attainment of Emancipation). Those who lead lives of domesticity have
planted their faith in acts. It has, however, been said that the end of
all modes of life is Emancipation. No difference, therefore, is
observable between them in respect of either their superiority or
inferiority of puissance. O illustrious one, do thou tell me then how
stands the matter truly.'
"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the
highest end (for which one strives). When all faults of the heart
are cured (by acts), and when the felicity of Brahma becomes established
in knowledge, benevolence, forgiveness, tranquillity, compassion,
truthfulness, and candour, abstention from injury, absence of pride,
modesty, renunciation, and abstention from work are attained. These
constitute the path that lead to Brahma. By those one attains to what is
the Highest. That the cure of all faults of the heart is the result of
acts becomes intelligible to the wise man when these are attained. That,
indeed, is regarded as the highest end which is obtained by Brahmanas
endued with wisdom, withdrawn from all acts, possessed of purity and the
certitude of knowledge. One who succeeds in acquiring a knowledge of the
Vedas, of that which is taught by the Vedas (viz., Brahma as represented
in acts), and the minutiae of acts, is said to be conversant with the
Vedas. Any other man is only a bag of wind. One who is conversant
with the Vedas knows everything, for everything is established on the
Vedas. Verity, the present, past, and future all exist in the
Vedas. This one conclusion is deducible from all the scriptures,
viz., that this universe exists and does not exist. To the man of
knowledge this (all that is perceived) is both sat and asat. To him, this
all is both the end and the middle. This truth rests upon all the
Vedas, viz., that when complete Renunciation takes place one obtains what
is sufficient. Then again the highest contentment follows and rests upon
Emancipation, which is absolute, which exists as the soul of all
mortal and immortal things, which is well-known as such universal soul,
which is the highest object of knowledge as being identical with all
mobile and immobile things, which is full, which is perfect felicity,
which is without duality, which is the foremost of all things, which is
Brahma, which is Unmanifest and the cause also, whence the Unmanifest has
sprung, and which is without deterioration of any kind. Ability to
subdue the senses, forgiveness, and abstention from work in consequence
of the absence of desire,—these three are the cause of perfect felicity.
With the aid of these three qualities, men having understanding for their
eyes succeed in reaching that Brahma which is uncreate, which is the
prime cause of the universe, which is unchangeable and which is beyond
destruction. I bow to that Brahma, which is identical with him that knows
it.'"
