"Parasara said, 'That man who, having obtained this car, viz., his body
endued with mind, goes on, curbing with the reins of-knowledge the steeds
represented by the objects of the senses, should certainly be regarded as
possessed of intelligence. The homage (in the form of devotion to and
concentrated meditation on the Supreme) by a person whose mind is
dependent on itself and who has cast off the means of livelihood is
worthy of high praise,—that homage, namely, O regenerate one, which is
the result of instructions received from one who has succeeded in
transcending acts but not obtained from the mutual discussion of men in
the same state of progress.The commentator shows that this is an answer to the sceptic's averment about Nature being the cause of everything. Fire is hot-by nature, therefore, it does not become hot at one time, cold at another, and _lukewarm_ at another time. One becomes either wholly happy or wholly unhappy or wholly happy and unhappy at the same time. Man's nature should not be such. The difference of state is produced by difference of causes. Having obtained the allotted period of
life, O king, with such difficulty, one should not diminish it (by
indulgence of the senses). On the other hand, man should always exert, by
righteous acts for his gradual advancement.A Brahmana is precluded from eating many things. Many things again that he is competent to eat on all days of the year. In fact, there are many rules for regulating the fare of a Brahmana. To this day, an orthodox Brahmana abstains from many kinds of food. A Brahmana, therefore, who is unscrupulous in respect of his food, is no Brahmana and deserves to be pitied. Similarly, a man who cooks food for himself is an object of pity. Raw food, such as fruits, etc., one may take without offering a share thereof to guests and others. But cooked food can never be taken without a share thereof being given to others. Yati cha Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food without giving a share to these is said to eat Brahmaswam or that which belongs to a Brahmana. Among the six different
colours that Jiva attains at different periods of his existence, he who
falls away from a superior colour deserves obloquy and censure. Hence,
one that has attained to the result of good acts should conduct oneself
in such a way as to avoid all acts stained by the quality of Rajas.This is a very abstruse verse. The grammatical construction of the first line is asritena manasa vrittihinasya seva sasyate. Asritena is niralamvanena. By seva is meant homage paid to the Supreme in the form of devotion and concentrated meditation. It implies, of course, a thorough reliance on God. Vrittihina is one who has cast off the means of livelihood, implying one who abstains from worldly objects. In the second line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva. Atihastat is 'from one who has transcended the use of the hand, i.e., the necessity of acts. Atihastanirvritta, means 'obtained-from a competent preceptor.' In brief, what is stated here is that such seva should be learnt from competent preceptors and not by discussion among persons in the stage of spiritual progress.
Man attains to a superior colour by righteous acts. Unable to acquire a
superior hue, for such acquisition is extremely difficult, a person, by
doing sinful acts only slays himself (by sinking into hell and falling
down into an inferior colour). All sinful acts that are committed
unconsciously or in ignorance are destroyed by penances. A sinful act,
however, that is committed knowingly, produces much sorrow. Hence, one
should never commit sinful acts which have for their fruit only sorrow.
The man of intelligence would never do an act that is sinful in character
even if it leads to the greatest advantage, just as a person that is pure
would never touch a Chandala.The object of this verse, the commentator points out, is to show the desirability of practising that seva soon or without loss of time. How miserable is the fruit I see of
sinful acts! Through sin the very vision of the sinner becomes perverse,
and he confounds his body and its unstable accompaniments with the
Soul.In the discourse of Sanatkumara to Vritra, these six colours have been mentioned, and the nature of the acts by which one attains to a superior colour or falls down from a superior to an inferior one. Vide Sec. 280, ante. That foolish man who does not succeed in betaking himself to
Renunciation in this world becomes afflicted with great grief when he
departs to the next world.A particular kind of Chandala is called kusalin. An uncoloured cloth, when dirty, can be
cleaned, but not a piece of cloth that is dyed with black; even so, O
king, listen to me with care, is it the case with sin. That man who,
having knowingly committed sin, acts righteously for expiating that sin,
has to enjoy and endure the fruits of his good and bad acts
separately.Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is papaddhetoh. Virochate, is viseshena atmatwena rochate. The utterers of Brahma maintain, under the authority of
what has been laid down in the Vedas, that all acts of injury committed
in ignorance are cancelled by acts of righteousness. A sin, however, that
is committed consciously is never cancelled by righteousness. Thus say
the regenerate utterers of Brahma who are conversant with the scriptures
of Brahmana. As regards myself, my view is that whatever acts are done,
be they righteous or sinful, be they done knowingly or otherwise, remain
(and are never destroyed unless their fruits are enjoyed or
endured).Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya it may be taken either as implying one that is dead or one that has betaken himself to Yoga. In the latter case, the verse would mean that that man who betakes himself to Yoga without adopting Renunciation meets with much sorrow. Whatever acts are done by the mind with full
deliberation, produce, according to their grossness or subtility, fruits
that are gross or subtile.The object of this verse is to show that conscious sin can never be destroyed by expiation. The only means by which sin can be destroyed is by enduring its fruits. Those acts, however, O thou of righteous
soul, which are fraught with great injury, if done in ignorance, do
without fail produce consequences and even consequences that lead to
hell, with this difference that those consequences are disproportionate
in point of gravity to the acts that produce them.The Burdwan translator makes utter nonsense of this verse. Guna-yuktam is explained by the commentator as equivalent to punyakarma. Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed by the suffix namul. As to those acts
(of a doubtful or unrighteous nature) that may be done by the deities or
ascetics of reputation, a righteous man should never do their like or,
informed of them, should never censure them.Yathatatham is sthula-sukshma-taratamyena. The sense is that all acts done knowingly produce fruits according to their nature. If gross, the fruits produced are gross; if subtile, the fruits produced are subtile. That man who,
reflecting with his mind, O king, and ascertaining his own ability,
accomplishes righteous acts, certainly obtains what is for his benefit.
Water poured into an unbaked vessel gradually becomes less and finally
escapes altogether. If kept, however, in a baked vessel, it remains
without its quantity being diminished. After the same manner, acts done
without reflection with the aid of the understanding do not become
beneficial; while acts done with judgment remain with undiminished
excellence and yield happiness as their result. If into a vessel
containing water other water be poured, the water that was originally
there increases in quantity; even so all acts done with judgment, be they
equitable or otherwise, only add to one's stock of righteousness. A king
should subjugate his foes and all who seek to assert their superiority,
and he should properly rule and protect his subjects. One should ignite
one's sacred fires and pour libations on them in diverse sacrifices, and
retiring in the woods into either one's middle or old age, should live
there (practising the duties of the two last modes of life). Endued with
self-restraint, and possessed of righteous behaviour, one should look
upon all creatures as on one's own self. One should again reverence one's
superiors. By the practice of truth and of good conduct, O king, one is
sure to obtain happiness.'"