14.048
Brahmā said.
Some think of the tree as consisting of brahman, some think the great is brahman. Some regard the person as unmanifest, some the supreme, free from decay. They consider even all this to have the unmanifest as its origin and as imperishable. (14-48-1)
If, at the time of death, a person remains calm even in his very breath and attains his own self, he becomes worthy of immortality. (14-48-2)
If one restrains oneself in oneself even for the duration of a blink, by the clarity of the self, one attains the imperishable attainment of the wise. (14-48-3)
Then, by practicing prāṇāyāma, having repeatedly controlled the breaths, he does so with ten or twelve counts, or even beyond twenty-four thereafter. (14-48-4)
Thus, previously, the serene-minded attains whatever he desires. From the unmanifest, with abundant purity, one attains fitness for immortality. (14-48-5)
Those who know that here do not praise anything higher than essence (sattva). We know, by inference, the person who depends upon sattva. O twice-born, it is not possible to realize that person in any other way. (14-48-6)
Patience, steadfastness, non-violence, equanimity, truthfulness, straightforwardness, knowledge, renunciation, and abandonment—these are considered conduct of sattvic (pure) nature. (14-48-7)
The wise, by this very inference, consider that sattva and puruṣa are one there; there is no further deliberation. (14-48-8)
Some learned people firmly rooted in knowledge also say that there is unity between the knower of the field and sattva; however, this is not established. (14-48-9)
To say, "it is always separate from that"—this is unconsidered. Separateness is to be known, and it is also innate in reality. (14-48-10)
Similarly, the wise regard both unity and diversity as their doctrine; in the example of the mosquito and the fig tree, both oneness and separateness are observed. (14-48-11)
Just as one fish would only be with another in the water, so also is the union of these two; the connection of water drops on the leaf of the red lotus is similar. (14-48-12)
The teacher said.
After thus having spoken to the grandsire of the worlds, those brāhmaṇas, again overcome by doubt, the foremost of the twice-born, questioned him once more. (14-48-13)
The sages said.
What, truly, among duties here is remembered as the foremost to be performed? We seem to see the course of dharma as if obstructed and varied. (14-48-14)
Some say that there is something after the body; others, that this does not exist; some consider everything to be doubtful, while yet others hold there is no doubt about it. (14-48-15)
Some say it is impermanent, some (say) eternal; others say it does not exist, or that it exists. Some say it has one form, some twofold, some say it is mixed. Some (declare it) one, others (declare it) separate; others (say it is) multiplicity. (14-48-16)
Brahmins, the wise, and those who see the truth think thus; some are wearers of matted hair and deerskin, others are shaven-headed, some are unclad. (14-48-17)
Some people desire not to bathe, while others wish to bathe. Some desire to eat, and some are devoted to abstaining from food. (14-48-18)
Some praise action, others praise tranquility; some praise both place and time; others say "this does not exist"; some praise liberation, while others praise various kinds of enjoyments. (14-48-19)
Some desire wealth, others (desire) poverty. Some consider worship as the means, but others say, 'this does not exist.' (14-48-20)
Some are engaged in non-violence, others are devoted to violence; some say it is for virtue or fame, while others say that this does not exist. (14-48-21)
Some are engaged in good intentions, others are in doubt; some are affected by suffering, others by happiness, while yet others are devoted to meditation. (14-48-22)
Some wise ones declare 'sacrifice', others 'gift'; some praise all, and others say, 'not all'. (14-48-23)
But some praise austerity, other people self-study; some say knowledge or renunciation are supreme, while those reflecting on beings consider inherent nature. (14-48-24)
O best of the gods, thus, when dharma has been overthrown, it runs in many directions; being utterly confused, we cannot arrive at certainty. (14-48-25)
“This is the best, this is the best”—thus the person who proceeds; whoever is devoted to a particular dharma, he always honors that. (14-48-26)
There our wisdom is destroyed and our minds have become very restless. We wish you to tell us this: 'What is the highest good?' O best one. (14-48-27)
Therefore, further, whatever secret there is, you are worthy to reveal it. By what cause is there a connection between essence and the knower of the field? (14-48-28)
Thus addressed by those brāhmaṇas, the blessed creator of the worlds, who was righteous and wise, spoke to them truthfully. (14-48-29)
