Indeed the Atman has neither birth nor death. One shall sport about, after realizing It. One shall neither be angry, nor be delighted. One shall be free of enmity and jealousy.
Thus, everyone shall reflect on (the Supreme Being) by means of intellect and heart. One shall consider that the worldly pleasures are evanescent. One shall be free of
doubt. One shall cross the samsara in the same manner as a scholarly man crosses a swollen river by swimming across it.
O Brahmins! This (earthly existence) is fickle and unsteady. A scholar does not feel distressed. Knowing this reality, he walks on firm ground pondering over the Atman, and the knowledge of the Atman.
After understanding the creation (and cessation) of living beings, their advent as well as departure, and observing (everything) well, a seeker obtains excellent quiescence
and tranquility.
This is the whole (aim) of the twice-born, and especially of the Brahmin. It is the knowledge of the Atman. It is the ultimate resort. It is possible through impartiality and love towards all. One shall become enlightened, after understanding this reality. What else is the characteristic of an enlightened one? After comprehending this, a learned man becomes liberated.
The enlightened ones do not have the fear that the unenlightened ones have as to what happens after death in the other world. No one has a greater status than the eternal
one which the enlightened one has.
Man is detracted from the inner world. On not seeing the Lord there, he bewails. Those who have proper understanding of the Lord do not bewail.
If one performs karma without yearning for benefit, it burns away sins. If actions are performed with pleasure or hatred as motives, the same results of one’s actions.
The sages said:
May Your Holiness be pleased to tell us that most excellent virtue, than which there is no greater virtue and that which is greater than all valuable things.
Vyasa said:
I shall recount the ancient virtue eulogized by the sages, which is the most excellent of all virtues. Listen to it, O excellent Sages!
The sense-organs agitate us. One shall intelligently control them like a father who controls his sons during their formative childhood years. The concentration of mind and the control of sense-organs are the greatest austerity. That is the most excellent of all virtues. It is mentioned as the greatest virtue.
By means of perfect Knowledge, one shall control those (sense-organs) including the mind as the sixth, and shall be self-contented. One shall not ponder over the
multifarious objects of thought.
When these (sense-organs) refrain from their respective objects and remain in their abodes, you will all see the Supreme Atman, the Eternal One, by means of the self.
The intelligent Brahmins see the great Atman, the Soul of all like the smokeless fire.
Just as a great tree with many branches having flowers and fruits does not know specifically, ‘where is my flower? Where is my fruit?’, so also the (individual) soul does not know, ‘whence have I come? Whither will I go?’ It has another inner Soul that sees everything.
One realizes Atman by atman through the mind that is illumined by perfect Knowledge. O Brahmins! You all shall be free from passionate attachment on realizing Atman.
Even in this world you will attain great intellect and become liberated from all sins like serpents that shed off their slough. You will be devoid of anxieties and free of ailments.
The river of worldly existence is terrible. It has currents everywhere. The five sense-organs are its crocodiles. The conceptions of the mind are its bands. Greed and delusion
are the grasses that cover them up. Lust and anger are the reptiles that are there.
Truthfulness constitutes holy waters, and falsehood the turbulent eddies. That excellent river of worldly existence has anger for its marshy bed. Its source is the Un-manifest one. It is a rapid river agitated by lust and anger. Those who are not self-possessed cannot cross it.
O Brahmins! Cross that river by means of your intellect. If flows into the ocean of worldly existence. It is impassable as it falls into the nether regions of the vaginal passage. It starts with one’s own birth. It is difficult of access due to the whirlpool of tongues. Intelligent persons of great courage and steadfast intellect cross it. One who has crossed it is liberated. One’s soul is purified. One is pure and self-possessed.
One is capable of becoming the Brahman by adopting excellent intellect. One overcomes great distress. One is devoid of sins and one’s soul is clean and pleasant. From all places, one sees all living beings. One becomes neither angry nor elated. One is not wicked in one’s mind.
Thereafter, you see the birth and annihilation of all living beings (with equipoise). Wise men have considered this as the most excellent of all virtues.
O most excellent Ones! Among persons upholding virtue, the wise sages of truthful speech consider this as the most excellent virtue. O Brahmins! The (individual) souls are all-pervading. This principle should be imparted to one’s sons.
This great secret doctrine of the soul is the highest of all esoteric doctrines. This should be imparted to a pure and devoted follower.
What I have recounted is a highly secret doctrine with ‘the soul as witness thereof’. The atman is neither a female nor a male, nor is it a neuter one. The Brahman is devoid of misery and happiness. IT is identical with the past, present and future. After realizing this, no man or woman shall have to undergo rebirth.
All these facts have been described, O Brahmins, by me.
A person of delighted mind, whose son possesses good qualities and who is compassionate towards good sons will think about the welfare of those sons.
The sages said:
It has been said by Brahma that liberation is to be acquired through a certain means and not without means. O Sage! We wish to hear that means.
Vyasa said:
In regard to this, O extremely intelligent Ones, close scrutiny is necessary. O sinless Ones! Always seek all objects through that means.
The intellect is the means of finding a pot. But it is not the cause of the pot. The same formula applies to the means of virtue. Virtue is not the cause of Dharma (virtuous
conduct).
