Attachment and Detachment

Upon the senses rest all acts (that lead to heaven), as also renunciation (leading to the attainment of Brahma), and also the ascertainment of truth in respect of all topics of enquiry. The learned say that ascertainment (of truth) is the highest object of existence, and that it is the seed or root of Emancipation; and with respect to Intelligence, they say that leads to Emancipation and Brahma.[815] That person who regards this union of perishable attributes (called the body and the objects of the senses) as the Soul, feels, in consequence of such imperfection of knowledge, much misery that proves again to be unending. Those persons, on the other hand, who regard all worldly objects as not-Soul, and who on that account cease to have any affection or attachment for them, have never to suffer any sorrow for sorrow, in their case stands in need of some foundation upon which to rest. In this connection there exists the unrivalled branch of knowledge which treats of Renunciation. It is called Samyagradha. I shall discourse to thee upon it. Listen to it for the sake of thy Emancipation. Renunciation of acts is (laid down) for all persons who strive earnestly for Emancipation. They, however, who have not been taught correctly (and who on that account think that tranquillity may be attained without renunciation) have to bear a heavy burthen of sorrow. Vedic sacrifices and other rites exist for renunciation of wealth and other possessions. For renunciation of all enjoyments exist vows and fasts of diverse kinds. For renunciation of pleasure and happiness, exist penances and yoga. Renunciation, however, of everything, is the highest kind of renunciation. This that I shall presently tell thee is the one path pointed out by the learned for that renunciation of everything. They that betake themselves to that path succeed in driving off all sorrow. They, however, that deviate from it reap distress and misery.

Yudhishthira answered,--‘Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.’ The Yaksha asked,--‘What is the soul of man? Who is that friend bestowed on man by the gods? What is man’s chief support? And what also is his chief refuge?’ Yudhishthira answered,--‘The son is a man’s soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.’ The Yaksha asked,--‘What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?’ Yudhishthira answered,--“The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.’ The Yaksha asked,--‘What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?’ Yudhishthira answered,--‘The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.’ The Yaksha asked,--‘What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?’ Yudhishthira answered,--‘Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.’ The Yaksha asked,--‘For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?’

“Vaisampayana continued, ‘Thus addressed by his mother and friends and relatives, that oppressor of foes, the virtuous Bhishma, gave this reply conformable to the dictates of virtue, ‘O mother, what thou sayest is certainly sanctioned by virtue. But thou knowest what my vow is in the matter of begetting children. Thou knowest also all that transpired in connection with thy dower. O Satyavati, I repeat the pledge I once gave, viz., I would renounce three worlds, the empire of heaven, anything that may be greater than that, but truth I would never renounce. The earth may renounce its scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, air may renounce its attribute of touch, the sun may renounce his glory, fire, its heat, the moon, his cooling rays, space, its capacity of generating sound, the slayer of Vritra, his prowess, the god of justice, his impartiality; but I cannot renounce truth.’ Thus addressed by her son endued with wealth of energy, Satyavati said unto Bhishma, ‘O thou whose prowess is truth, I know of thy firmness in truth. Thou canst, if so minded, create, by the help of thy energy, three worlds other than those that exist. I know what thy vow was on my account. But considering this emergency, bear thou the burden of the duty that one oweth to his ancestors. O punisher of foes, act in such a way that the lineal link may not be broken and our friends and relatives may not grieve.’ Thus urged by the miserable and weeping Satyavati speaking such words inconsistent with virtue from grief at the loss of her son, Bhishma addressed her again and said, ‘O Queen, turn not thy eyes away from virtue. O, destroy us not. Breach of truth by a Kshatriya is never applauded in our treatises on religion. I shall soon tell thee, O Queen, what the established Kshatriya usage is to which recourse may be had to prevent Santanu’s line becoming extinct on earth.

If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.

When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)!

How it must end, and all the ills of it, The axe of sharp Detachment ye would whet, And cleave the clinging snaky roots, and lay This Aswattha of sense-life low,--to set

Entitled "Mokshasanyasayog," Or "The Book of Religion by Deliverance and Renunciation,"

Yet must be practised even those high works In yielding up attachment, and all fruit This My insuperable and fixed decree!

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

Set your affection on things above, not on things on the earth.

But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.

For if thou refuse to let them go, and wilt hold them still,

And they sold him for a low price, a number of silver coins; and they attached no value to him.

All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man.

O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish.

The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman.

“That unavailing care be laid aside, (The azure goddess to her son replied,) Whole years untouch’d, uninjured shall remain, Fresh as in life, the carcase of the slain. But go, Achilles, as affairs require, Before the Grecian peers renounce thine ire: Then uncontroll’d in boundless war engage, And heaven with strength supply the mighty rage!”

Then with a voice that shook the vaulted skies, The king insults the goddess as she flies: “Ill with Jove’s daughter bloody fights agree, The field of combat is no scene for thee: Go, let thy own soft sex employ thy care, Go, lull the coward, or delude the fair. Taught by this stroke renounce the war’s alarms, And learn to tremble at the name of arms.”

She spoke, and Helen’s secret soul was moved; She scorn’d the champion, but the man she loved. Fair Venus’ neck, her eyes that sparkled fire, And breast, reveal’d the queen of soft desire.[123] Struck with her presence, straight the lively red Forsook her cheek; and trembling, thus she said: “Then is it still thy pleasure to deceive? And woman’s frailty always to believe! Say, to new nations must I cross the main, Or carry wars to some soft Asian plain? For whom must Helen break her second vow? What other Paris is thy darling now? Left to Atrides, (victor in the strife,) An odious conquest and a captive wife, Hence let me sail; and if thy Paris bear My absence ill, let Venus ease his care. A handmaid goddess at his side to wait, Renounce the glories of thy heavenly state, Be fix’d for ever to the Trojan shore, His spouse, or slave; and mount the skies no more. For me, to lawless love no longer led, I scorn the coward, and detest his bed; Else should I merit everlasting shame, And keen reproach, from every Phrygian dame: Ill suits it now the joys of love to know, Too deep my anguish, and too wild my woe.”

Then when they saw their leader slain Great anguish seized the Vanar train, Weeping their mighty chief, as when In pastures near a lion's den The cows by sudden fear are stirred, Slain the bold bull who led the herd. And hapless Tara sank below The whelming waters of her woe, Looked upon Bali's face and fell Beside him whom she loved go well, Like a young creeper clinging round A tall tree prostrate on the ground.

"King, I renounce all earthly care, And live in woods on woodland fare. What, dead to joys, have I to do With lordly train and retinue! Who gives his elephant and yet Upon the girths his heart will set? How can a cord attract his eyes Who gives away the nobler prize? Best of the good, with me be led No host, my King with banners spread. All wealth, all lordship I resign: The hermit's dress alone be mine. Before I go, have here conveyed A little basket and a spade. With these alone I go, content, For fourteen years of banishment."

The more he showed his will to tread The path where filial duty led, The more the people, round him thronged, For their dear Rama's empire longed. Still more attached his followers grew, As Rama, with his brother, drew The people with his virtues' ties, Lamenting all with tear-dimmed eyes. The saintly twice-born, triply old In glory, knowledge, seasons told, With hoary heads that shook and bowed, Their voices raised and spake aloud: "O steeds, who best and noblest are, Who whirl so swiftly Rama's car, Go not, return: we call on you: Be to your master kind and true. For speechless things are swift to hear, And naught can match a horse's ear, O generous steeds, return, when thus You hear the cry of all of us. Each vow he keeps most firm and sure, And duty makes his spirit pure. Back with our chief! not wood-ward hence; Back to his royal residence!"

O sun, take away their sight; O rays, run after them; clinging to their feet, fasten yourselves upon them, when the strength of their arms is gone! 11. Ye strong Maruts, Prisni's children, with Indra as an ally, crush ye the enemies; Soma the king (shall crush them), Varuna the king, Mahâdeva, and also Mrityu (death), and Indra! 12. These wise armies of the gods, having the sun as their ensign, shall conquer our enemies! CHARMS TO SECURE HARMONY, INFLUENCE IN THE ASSE-NIBLY, AND THE LIKE (SÂMMANASYÂNI, ETC.)

1. This plant is born of honey, with honey do we dig for thee. Of honey thou art begotten, do thou make us full of honey! 2. At the tip of my tongue may I have honey, at my tongue's root the sweetness of honey! In my power alone shalt thou then be, thou shalt come up to my wish! 3. Sweet as honey is my entrance, sweet as honey my departure. With my voice do I speak sweet as honey, may I become like honey! 4. I am sweeter than honey, fuller of sweetness than licorice. Mayest thou, without fail, long for me alone, (as a bee) for a branch full of honey! 5. I have surrounded thee with a clinging sugarcane, to remove aversion, so that thou shalt not be averse to me!

1. Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee: with this plant of a thousand leaves thy heart do I parch. 2. Thy heart shall parch (with love) for me, and thy mouth shall parch (with love for me)! Languish, moreover, with love for me, with parched mouth pass thy days! 3. Thou that causest affection, kindlest (love), brown, lovely (plant), draw (us) together; draw together yonder woman and myself, our hearts make the same! 4. As the mouth of him that hath not drunk dries tip, thus languish thou with love for me, with parched mouth pass thy days! 5. As the Ichneumon tears the serpent, and joins him together again, thus, O potent (plant), join together what hath been torn by love!

2 He, excellent in glory, guest in every house, finds like a swift−winged bird a home in every tree. 3 Most sage with insight, passing skilful with thy powers art thou, O Agni, wise with wisdom, knowing al 4 Foreknowing well, O Agni, thou in Ila's place hast occupied thy regular station balmed with oil. 5 Thy glories are, as lightnings from the rainy cloud, marked, many−hued, like heralds of the Dawns' 6 Him, duly coming as their germ, have plants received: this Agni have maternal Waters brought to life. 7 When, sped and urged by wind, thou spreadest thee abroad, swift piercing through thy food according to 8 Agni, the Hotar−priest who fills the assembly full, Waker of knowledge, chief Controller of the thought, 9 Here, Api, the arrangers, those attached to thee, elect thee as their Priest in sacred gatherings, 10 Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man. 11 When mortal man presents to thee Immortal God, Agni, his fuel or his sacrificial gift, 12 From us these hymns in concert have gone forth to him, these. holy words, these Rcas, songs and eulo 13 This newest eulogy will I speak forth to him, the Ancient One who loves it. May he hear our voice. 14 He in whom horses, bulls, oxen, and barren cows, and rams, when duly set apart, are offered up,− 15 Into thy mouth is poured the offering, Agni, as Soma into cup, oil into ladle.

2 For like a King among his wives thou dwellest: with glories, as a Sage, surround and help us. 3 Here these our holy hymns with joy and gladness in pious emulation have approached thee. 4 Vasistha hath poured forth his prayers, desiring to milk thee like a cow in goodly pasture. 5 What though the floods spread widely, Indra made them shallow and easy for Sudas to traverse. 6 Eager for spoil was Turvasa Purodas, fain to win wealth, like fishes urged by hunger. 7 Together came the Pakthas, the Bhalanas, the Alinas, the Sivas, the Visanins. 8 Fools, in their folly fain to waste her waters, they parted inexhaustible Parusni. 9 As to their goal they sped to their destruetion: they sought Parusni; e'en the swift returned not. 10 They went like kine unherded from the pasture, each clinging to a friend as chance directed. 11 The King who scattered one−and−twenty people of both Vaikarna tribes through lust of glory− 12 Thou, thunder−armed, o'erwhelmedst in the waters famed ancient Kavasa and then the Druhyu. 13 Indra at once with conquering might demolished all their strong places and their seven castles. 14 The Anavas and Druhyus, seeking booty, have slept, the sixty hundred, yea, six thousand, 15 These Trtsus under Indra's careful guidance came speeding like loosed waters rushing downward. 16 The hero's side who drank the dressed oblation, Indra's denier, far o'er earth he scattered. 17 E'en with the weak he wrought this matchless exploit: e'en with a goat he did to death a lion. 18 To thee have all thine enemies submitted: e'en the fierce Bheda hast thou made thy subject. 19 Yamuna and the Trtsus aided Indra. There he stripped Bheda bare of all his treasures. 20 Not to be scorned, but like Dawns past and recent, O Indra, are thy favours and thy riches.

In that on one post he twines round two girdles, therefore one man wins two wives; in that he does not wind one girdle round two posts, therefore one wife does not find two husbands. If he desire of a man, 'Be a girl born to him', he should intertwine (the girdles) near the ends; verily a girl is born to him; if he desire of a man, 'Be a son born to him', he should cover it round right up to the end; verily a son is born to him [3]. The Asuras drove the gods to the south, the gods repelled them by the Upaçaya (post); that is why the Upaçaya has its name. In that the Upaçaya lies near (upaçáye) on the south, (it serves) to drive away the foe. All the other posts have victims (attached), the Upaçaya has none, its victim is the sacrificer; if he were not to indicate (a victim), the sacrificer would be ruined. 'N.N. is thy victim', (with these words) he should indicate whomsoever he hates; whom he hates [4], him he indicates as a victim to it. If he hates not, 'The mole is thy victim', he should say; he harms not domestic nor wild animals. Prajapati created offspring; he was destitute of proper food, he saw this set of eleven, and therewith he won proper food. In that there are ten posts, the Viraj has ten syllables, and the Viraj is food, he wins proper food by the Viraj [5]; thereby he milks the eleventh breast of her. In that the set of eleven (is set up), a thunderbolt is set up; it is liable to crush the sacrifice face to face; in that he sets up (the stake) (for Tvastr) with the wives, (it serves) to establish the sacrifice and to bind. Prajapati created offspring; he thought himself emptied, he saw this set of eleven (victims), with it he bestowed life, power, and strength upon himself; he who sacrifices creates as it were offspring; then he is as it were emptied; in that this set of eleven is (offered), with it the sacrificer bestows life, power, and strength upon himself.