Sanat-Sujata Parva — On honest speech, in the Sanat-Sujata

Dhritarashtra said O Sanat-Sujata, what you have been saying regarding the attainment of emancipation and the origin of the universe is the best (discourse I have heard). Speak to me such words, (treating of subjects) rarely to be attained by men of desire, O you who have observed celibacy!

Sanat-Sujata said This supreme soul regarding which you ask me with such exaltation cannot be attained by him who is in a hurry. When the mind (desire) has been lost in the intellect (i.e. when intellect has gained a control over desire), the mind of man becomes indifferent to worldly things and this state is attainable only by asceticism.

Dhritarashtra said The true knowledge, that you are speaking of attainable by hard asceticism, is unborn in the mind and needs not any efforts for its manifestation and is manifested during the seeking of Brahma. How then can that immortality which is connected with a knowledge of the Supreme soul be obtained?

Sanat-Sujata said This true knowledge that is unborn is said to be undeveloped and is developed by asceticism. On obtaining the true knowledge, men leave this world. True knowledge is ever present in the old and eminent preceptors.

Dhritarashtra said That knowledge is capable of being gained by asceticism without difficulty. What sort of asceticism must be that? O Brahma, speak to me that.

Sanat-Sujata said Those who having entered into the dwelling of a preceptor and residing therein serve them and practice asceticism become Brahma himself, as it were; and casting off their bodies are united with Him.

Those who are in this world desirous of obtaining emancipation, subdue their desires. Those virtuous men get their souls separated from their body like a blade of grass from a marshy plot of ground.

The father and the mother, O Bharata, these two create the body; but the state gained from the instructions of the preceptor is sacred, free from death and without old age.

He (the preceptor) who discoursing on the Supreme Soul frees a man from untruth and distributes nectar should be regarded as father and mother. No injury should ever be done to him, knowing what he does.

A disciple should every day pay due respects to his preceptor and engage himself in study with a pure mind and concentrated attention. He should not be annoyed (at the humble and menial services he is called upon to perform) and not feel wrathful. This is the first step of asceticism.

He who gains knowledge (of his duties) by observing the duties of other disciples is said to observe the first step of the vow of asceticism.

What is agreeable to a preceptor should be done at the expense of life and wealth, by the mind, by actions or by speech. Doing this is said to be the second step.

A similar behaviour like that towards a preceptor should be adopted towards the preceptor's woke and the same should be done to his son. Doing this is said to be the second step.

Fully, appreciating what has been done to one's self by his preceptor and knowing the object thereof, a disciple should with exaltation in his heart think-I have been developed by him. This is the third step of asceticism.

A wise man should not remove himself (from the preceptor's abode) without requesting the preceptor; nor should he even speak or think “I do this” (i.e. I make this gift). This is the fourth step of asceticism.

A man obtains the object of the first step of asceticism by the aid of time (i.e. in due course), the second step by contact with the preceptor, the third by the energy of his own intellect and the next by discussion with others.

The effects of the practice of asceticism, which is made up of twelve constituent elements including righteousness and the effects of Angas and Balam (particular forms of asceticism) are said to be obtained by contact with the preceptor and by an earnest desire to know the Supreme Soul.

While in the position of a disciple, whatever wealth is earned should be given to the preceptor. It is by this means that he (the preceptor) earns his honest livelihood graced with many virtues. Such should also be the conduct of the preceptor's son.

With this rule of life one prospers in every way and obtains many sons and fame; to such a man, wealth is poured from all sides and to that place many people come for practicing asceticism.

By means of such asceticism, the gods attained their divine character and the wise Rishis of heavenly qualities attained to the regions of Brahma.

By this also did the beauty of the Gandharvas and Apsaras spring up; by such asceticism does the sun rise to make the day.

on These (i.e. Gandharvas, etc.) completion of their asceticism by this means attained to the state of the seekers of the Rasabheda (a fabulous gem supposed to grant every desire of the possessor) through the obtainment of the object of their desire.

He, who attached to austerities has recourse to asceticism and thereby purifies his body, comes to the condition of a child (free from passions, etc., characteristic of the old men) and that learned man in the end conquers death.

By pure work men obtain the perishable worlds, O Kshatriya-but that learned man, by means of his knowledge, obtains emancipation. There is no other path to emancipation.

Dhritarashtra said Of what form is the Supreme Soul, which is immortal and omnipresent and which the learned man sees in this world. Does he shine as white, red, black, blue or purple?

Sanat-Sujata said (The Supreme Soul) may appear as white, red, black, brown or like the sun; but its like is not to be met with in the earth, the sky, nor in the water of the sea.

It cannot be found among the stars, nor is it shut up in the lightning and its form cannot be seen among the clouds, nor in the air, nor among the gods, nor in the moon, nor in the sun,

Nor in the Rich, nor in the Yajush, nor in the Atharva, nor in the sacred Sama (Vedas). It is certain, O king, that it cannot be seen in the Rathantara, nor in the Barhadrath, nor in the great vows.

Incapable of being reached by our ignorance, even the king of Death, at the time of his end, is lost in it. Its form cannot be gazed at; it is like the edge of a razor and its form is like that of a high mountain.

It is the foundation of everything; it is nectar; it is the universe; it is vast and delightful. From it are born all creatures and there do they come to their end.

Having no duality, it is manifest in the form of the universe. Poets speak of it as having no change but in the language and form used for its description. That on which all this world stands-those who know this become immortal.