Indian Wisdom

The karmic law requires that
every human wish find ultimate

fulfillment.
Desire is thus the chain which
binds man to the
reincarnational wheel.
Things to meditate upon:

- which are my desires
- do I still have earthly desires
- be aware of the feelings and recall all the fears, judgments, shame and
accept them, forgive everything , me, others
“From your balanced life, they will understand that liberation is dependent on inner,
rather than outer, renunciations” -- babaji
“After a silence, Babaji added, ‘Repeat to each of your disciples this majestic promise
from the Bhagavad Gita: “Swalpamasya dharmasya, trayata mahato bhoyat”-“Even a
little bit of the practice of this religion will save you from dire fears and colossal
sufferings.”’(8)
“‘There is no separation for us, my beloved child.’ He touched my shoulder

affectionately. ‘Wherever you are, whenever you call me, I shall be with you
instantly.’
The Path of Kriya

To tune in to the guru’s consciousness, visualize him in the spiritual eye. Mentally
call to him there. Imagine his eyes, especially, gazing at you. Invite his
consciousness to inspire your own.
Then, after calling to him for some time, try to feel his response in your heart. The
heart is the center of intuition in the body. It is your “radio-receiver.”
Your “broadcasting station” is situated in the Christ center between the eyebrows. It
is from this center that your will broadcasts into the universe your thoughts and
ideas.
Once you feel an answer in the heart, call to the guru deeply, “Introduce me to
God.”
—Paramhansa Yogananda
What a true teacher can do for you is help you to develop your own magnetism. He
will not impose on you his own.
There is a deeper aspect, however, to this magnetic exchange with a true guru.
Yogananda often quoted the scriptural statement, “All of Krishna’s soldiers were like
Krishna.” There is something too subtle to be defined, and much deeper than any
personality trait, that the disciple does indeed take on by attuning himself to a guru.
I have likened this special gift of the guru to a ray of the divine light. The clearer this
ray, and the less mingled with other rays, the stronger the magnetism conveyed,
and received. It is like a strong river that draws into itself every sluggish eddy,
making the entire flow of consciousness pure and powerful.
—Swami Kriyananda
The Origin of Kriya Yoga

Kriya Yoga is an ancient technique that was hidden in secrecy for many centuries. It
was revived in 1861, when the great yogi Mahavatar Babaji taught the technique to
his disciple Lahiri Mahasaya during their meeting in the Himalayas.
Kriya has been taught in an unbroken link of spiritual succession to this day.
Paramhansa Yogananda personally authorized his disciple, Swami Kriyananda
(founder of Ananda) to initiate qualified people into Kriya.
Learn more about the origin of Kriya by reading this selection from Autobiography of
a Yogi, or the entire book online.
Babaji and Kriya Yoga

Materializing a Palace in the Himalaya
“Babaji’s first meeting with Lahiri Mahasaya is an enthralling story, and one of the
few which gives us a detailed glimpse of the deathless guru.”
These words were Swami Kebalananda’s preamble to a wondrous tale. The first time
he recounted it I was literally spellbound. On many other occasions I coaxed my
gentle Sanskrit tutor to repeat the story, which was later told me in substantially the
same words by Sri Yukteswar. Both these Lahiri Mahasaya disciples had heard the
awesome tale direct from the lips of their guru.
“My first meeting with Babaji took place in my thirty-third year,” Lahiri Mahasaya
had said. “In the autumn of 1861 I was stationed in Danapur as a government
accountant in the Military Engineering Department. One morning the office manager
summoned me.
“‘Lahiri,’ he said, ‘a telegram has just come from our main office. You are to be
transferred to Ranikhet, where an army post(1) is now being established.’
“With one servant, I set out on the 500-mile trip. Traveling by horse and buggy, we
arrived in thirty days at the Himalayan site of Ranikhet.(2)
“My office duties were not onerous; I was able to spend many hours roaming in the
magnificent hills. A rumor reached me that great saints blessed the region with their
presence; I felt a strong desire to see them. During a ramble one early afternoon, I
was astounded to hear a distant voice calling my name. I continued my vigorous
upward climb on Drongiri Mountain. A slight uneasiness beset me at the thought that
I might not be able to retrace my steps before darkness had descended over the
jungle.
“I finally reached a small clearing whose sides were dotted with caves. On one of the
rocky ledges stood a smiling young man, extending his hand in welcome. I noticed
with astonishment that, except for his copper-colored hair, he bore a remarkable
resemblance to myself.
“‘Lahiri, you have come!’ The saint addressed me affectionately in Hindi. ‘Rest here
in this cave. It was I who called you.’
“I entered a neat little grotto which contained several woolen blankets and a few
kamandulus (begging bowls).
“‘Lahiri, do you remember that seat?’ The yogi pointed to a folded blanket in one
corner.
“‘No, sir.’ Somewhat dazed at the strangeness of my adventure, I added, ‘I must

leave now, before nightfall. I have business in the morning at my office.’
“The mysterious saint replied in English, ‘The office was brought for you, and not
you for the office.’
“I was dumbfounded that this forest ascetic should not only speak English but also
paraphrase the words of Christ.(3)
“‘I see my telegram took effect.’ The yogi’s remark was incomprehensible to me; I
inquired his meaning.
“‘I refer to the telegram that summoned you to these isolated parts. It was I who
silently suggested to the mind of your superior officer that you be transferred to
Ranikhet. When one feels his unity with mankind, all minds become
transmitting stations through which he can work at will.’ He added gently,
‘Lahiri, surely this cave seems familiar to you?’
“As I maintained a bewildered silence, the saint approached and struck me gently on
the forehead. At his magnetic touch, a wondrous current swept through my brain,
releasing the sweet seed-memories of my previous life.
“‘I remember!’ My voice was half-choked with joyous sobs. ‘You are my guru Babaji,
who has belonged to me always! Scenes of the past arise vividly in my mind; here in
this cave I spent many years of my last incarnation!’ As ineffable recollections
overwhelmed me, I tearfully embraced my master’s feet.
“‘For more than three decades I have waited for you here-waited for you to return to
me!’ Babaji’s voice rang with celestial love. ‘You slipped away and vanished into the
tumultuous waves of the life beyond death. The magic wand of your karma touched
you, and you were gone! Though you lost sight of me, never did I lose sight of you! I
pursued you over the luminescent astral sea where the glorious angels sail. Through
gloom, storm, upheaval, and light I followed you, like a mother bird guarding her
young. As you lived out your human term of womb-life, and emerged a babe, my
eye was ever on you. When you covered your tiny form in the lotus posture under
the Nadia sands in your childhood, I was invisibly present! Patiently, month after
month, year after year, I have watched over you, waiting for this perfect day. Now
you are with me! Lo, here is your cave, loved of yore! I have kept it ever clean and
ready for you. Here is your hallowed asana-blanket, where you daily sat to fill your
expanding heart with God! Behold there your bowl, from which you often drank the
nectar prepared by me! See how I have kept the brass cup brightly polished, that
you might drink again therefrom! My own, do you now understand?’
“‘My guru, what can I say?’ I murmured brokenly. ‘Where has one ever heard of such
deathless love?’ I gazed long and ecstatically on my eternal treasure, my guru in life
and death.
“‘Lahiri, you need purification. Drink the oil in this bowl and lie down by the river.’
Babaji’s practical wisdom, I reflected with a quick, reminiscent smile, was ever to the
fore.
“I obeyed his directions. Though the icy Himalayan night was descending, a
comforting warmth, an inner radiation, began to pulsate in every cell of my body. I
marveled. Was the unknown oil endued with a cosmical heat?
“Bitter winds whipped around me in the darkness, shrieking a fierce challenge. The
chill wavelets of the Gogash River lapped now and then over my body, outstretched
on the rocky bank. Tigers howled near-by, but my heart was free of fear; the radiant
force newly generated within me conveyed an assurance of unassailable protection.
Several hours passed swiftly; faded memories of another life wove themselves into
the present brilliant pattern of reunion with my divine guru.
“My solitary musings were interrupted by the sound of approaching footsteps. In the
darkness, a man’s hand gently helped me to my feet, and gave me some dry
clothing.
“‘Come, brother,’ my companion said. ‘The master awaits you.’
“He led the way through the forest. The somber night was suddenly lit by a steady
luminosity in the distance.
“‘Can that be the sunrise?’ I inquired. ‘Surely the whole night has not passed?’
“‘The hour is midnight.’ My guide laughed softly. ‘Yonder light is the glow of a golden
palace, materialized here tonight by the peerless Babaji. In the dim past, you once
expressed a desire to enjoy the beauties of a palace. Our master is now satisfying
your wish, thus freeing you from the bonds of karma.’(4) He added, ‘The magnificent
palace will be the scene of your initiation tonight into Kriya Yoga. All your brothers
here join in a paean of welcome, rejoicing at the end of your long exile. Behold!’
“A vast palace of dazzling gold stood before us. Studded with countless jewels, and
set amidst landscaped gardens, it presented a spectacle of unparalleled grandeur.
Saints of angelic countenance were stationed by resplendent gates, half-reddened by
the glitter of rubies. Diamonds, pearls, sapphires, and emeralds of great size and
luster were imbedded in the decorative arches.
“I followed my companion into a spacious reception hall. The odor of incense and of
roses wafted through the air; dim lamps shed a multicolored glow. Small groups of
devotees, some fair, some dark-skinned, chanted musically, or sat in the meditative
posture, immersed in an inner peace. A vibrant joy pervaded the atmosphere.
“‘Feast your eyes; enjoy the artistic splendors of this palace, for it has been brought
into being solely in your honor.’ My guide smiled sympathetically as I uttered a few
ejaculations of wonderment.
“‘Brother,’ I said, ‘the beauty of this structure surpasses the bounds of human
imagination. Please tell me the mystery of its origin.’
“‘I will gladly enlighten you.’ My companion‘s dark eyes sparkled with wisdom. ’In
reality there is nothing inexplicable about this materialization. The whole cosmos is a
materialized thought of the Creator. This heavy, earthly clod, floating in space, is a
dream of God. He made all things out of His consciousness, even as man in his
dream consciousness reproduces and vivifies a creation with its creatures.
“‘God first created the earth as an idea. Then He quickened it; energy atoms came
into being. He coordinated the atoms into this solid sphere. All its molecules are held
together by the will of God. When He withdraws His will, the earth again will
disintegrate into energy. Energy will dissolve into consciousness; the earth-idea will
disappear from objectivity.
“‘The substance of a dream is held in materialization by the subconscious thought of

the dreamer. When that cohesive thought is withdrawn in wakefulness, the dream
and its elements dissolve. A man closes his eyes and erects a dream-creation which,
on awakening, he effortlessly dematerializes. He follows the divine archetypal
pattern. Similarly, when he awakens in cosmic consciousness, he will effortlessly
dematerialize the illusions of the cosmic dream.
“‘Being one with the infinite all-accomplishing Will, Babaji can summon the elemental
atoms to combine and manifest themselves in any form. This golden palace,
instantaneously created, is real, even as this earth is real. Babaji created this palatial
mansion out of his mind and is holding its atoms together by the power of his will,
even as God created this earth and is maintaining it intact.’ He added, ‘When this
structure has served its purpose, Babaji will dematerialize it.’
“As I remained silent in awe, my guide made a sweeping gesture. ‘This shimmering
palace, superbly embellished with jewels, has not been built by human effort or with
laboriously mined gold and gems. It stands solidly, a monumental challenge to man.
(5) Whoever realizes himself as a son of God, even as Babaji has done, can reach
any goal by the infinite powers hidden within him. A common stone locks within itself
the secret of stupendous atomic energy;(6) even so, a mortal is yet a powerhouse of
divinity.’
“The sage picked up from a near-by table a graceful vase whose handle was blazing
with diamonds. ‘Our great guru created this palace by solidifying myriads of free
cosmic rays,’ he went on. ‘Touch this vase and its diamonds; they will satisfy all the
tests of sensory experience.’
“I examined the vase, and passed my hand over the smooth room-walls, thick with
glistening gold. Each of the jewels scattered lavishly about was worthy of a king’s
collection. Deep satisfaction spread over my mind. A submerged desire, hidden in my
subconsciousness from lives now gone, seemed simultaneously gratified and
extinguished.
“My stately companion led me through ornate arches and corridors into a series of
chambers richly furnished in the style of an emperor’s palace. We entered an
immense hall. In the center stood a golden throne, encrusted with jewels shedding a
dazzling medley of colors. There, in lotus posture, sat the supreme Babaji. I knelt on
the shining floor at his feet.
“‘Lahiri, are you still feasting on your dream desires for a golden palace?’ My guru’s
eyes were twinkling like his own sapphires. ‘Wake! All your earthly thirsts are about
to be quenched forever.’ He murmured some mystic words of blessing. ‘My son,
arise. Receive your initiation into the kingdom of God through Kriya Yoga.’
“Babaji stretched out his hand; a homa (sacrificial) fire appeared, surrounded by
fruits and flowers. I received the liberating yogic technique before this flaming altar.
“The rites were completed in the early dawn. I felt no need for sleep in my ecstatic
state, and wandered around the palace, filled on all sides with treasures and
priceless objets d’art. Descending to the gorgeous gardens, I noticed, near-by, the
same caves and barren mountain ledges which yesterday had boasted no adjacency
to palace or flowered terrace.
“Reentering the palace, fabulously glistening in the cold Himalayan sunlight, I sought
the presence of my master. He was still enthroned, surrounded by many quiet
disciples.
“‘Lahiri, you are hungry.’ Babaji added, ‘Close your eyes.’
“When I reopened them, the enchanting palace and its picturesque gardens had
disappeared. My own body and the forms of Babaji and the cluster of chelas were all
now seated on the bare ground at the exact site of the vanished palace, not far from
the sunlit entrances of the rocky grottos. I recalled that my guide had remarked that
the palace would be dematerialized, its captive atoms released into the thought-
essence from which it had sprung. Although stunned, I looked trustingly at my guru.
I knew not what to expect next on this day of miracles.
“‘The purpose for which the palace was created has now been served,’ Babaji
explained. He lifted an earthen vessel from the ground. ‘Put your hand there and
receive whatever food you desire.’
“As soon as I touched the broad, empty bowl, it became heaped with hot butter-fried
luchis, curry, and rare sweetmeats. I helped myself, observing that the vessel was
ever-filled. At the end of my meal I looked around for water. My guru pointed to the
bowl before me. Lo! the food had vanished; in its place was water, clear as from a
mountain stream.
“‘Few mortals know that the kingdom of God includes the kingdom of mundane
fulfillments,’ Babaji observed. ‘The divine realm extends to the earthly, but the
latter, being illusory, cannot include the essence of reality.’
“‘Beloved guru, last night you demonstrated for me the link of beauty in heaven and
earth!’ I smiled at memories of the vanished palace; surely no simple yogi had ever
received initiation into the august mysteries of Spirit amidst surroundings of more
impressive luxury! I gazed tranquilly at the stark contrast of the present scene. The
gaunt ground, the skyey roof, the caves offering primitive shelter-all seemed a
gracious natural setting for the seraphic saints around me.
“I sat that afternoon on my blanket, hallowed by associations of past-life

realizations. My divine guru approached and passed his hand over my head. I
entered the nirbikalpa samadhi state, remaining unbrokenly in its bliss for seven
days. Crossing the successive strata of self-knowledge, I penetrated the deathless
realms of reality. All delusive limitations dropped away; my soul was fully established
on the eternal altar of the Cosmic Spirit. On the eighth day I fell at my guru’s feet
and implored him to keep me always near him in this sacred wilderness.
“‘My son,’ Babaji said, embracing me, ‘your role in this incarnation must be played
on an outward stage. Prenatally blessed by many lives of lonely meditation, you
must now mingle in the world of men.
“‘A deep purpose underlay the fact that you did not meet me this time until you were
already a married man, with modest business responsibilities. You must put aside
your thoughts of joining our secret band in the Himalayas; your life lies in the
crowded marts, serving as an example of the ideal yogi-householder.
“‘The cries of many bewildered worldly men and women have not fallen unheard on
the ears of the Great Ones,’ he went on. 'You have been chosen to bring spiritual
solace through Kriya Yoga to numerous earnest seekers. The millions who are
encumbered by family ties and heavy worldly duties will take new heart from you, a
householder like themselves. You must guide them to see that the highest yogic
attainments are not barred to the family man. Even in the world, the yogi who
faithfully discharges his responsibilities, without personal motive or attachment,
treads the sure path of enlightenment.
“‘No necessity compels you to leave the world, for inwardly you have already
sundered its every karmic tie. Not of this world, you must yet be in it. Many years
still remain during which you must conscientiously fulfill your family, business, civic,
and spiritual duties. A sweet new breath of divine hope will penetrate the arid hearts
of worldly men. From your balanced life, they will understand that liberation is
dependent on inner, rather than outer, renunciations.’
“How remote seemed my family, the office, the world, as I listened to my guru in the
high Himalayan solitudes. Yet adamantine truth rang in his words; I submissively
agreed to leave this blessed haven of peace. Babaji instructed me in the ancient rigid
rules which govern the transmission of the yogic art from guru to disciple.
“‘Bestow the Kriya key only on qualified chelas,’ Babaji said. ‘He who vows to
sacrifice all in the quest of the Divine is fit to unravel the final mysteries of life
through the science of meditation.’
“‘Angelic guru, as you have already favored mankind by resurrecting the lost Kriya
art, will you not increase that benefit by relaxing the strict requirements for
discipleship?’ I gazed beseechingly at Babaji. ‘I pray that you permit me to
communicate Kriya to all seekers, even though at first they cannot vow themselves
to complete inner renunciation. The tortured men and women of the world, pursued
by the threefold suffering,(7) need special encouragement. They may never attempt
the road to freedom if Kriya initiation be withheld from them.’
“‘Be it so. The divine wish has been expressed through you.’ With these simple
words, the merciful guru banished the rigorous safeguards that for ages had hidden
Kriya from the world. ‘Give Kriya freely to all who humbly ask for help.’
“After a silence, Babaji added, ‘Repeat to each of your disciples this majestic promise
from the Bhagavad Gita: “Swalpamasya dharmasya, trayata mahato bhoyat”-“Even a
little bit of the practice of this religion will save you from dire fears and colossal
sufferings.”’(8)
“As I knelt the next morning at my guru’s feet for his farewell blessing, he sensed
my deep reluctance to leave him.
“‘There is no separation for us, my beloved child.’ He touched my shoulder

affectionately. ‘Wherever you are, whenever you call me, I shall be with you
instantly.’
“Consoled by his wondrous promise, and rich with the newly found gold of God-
wisdom, I wended my way down the mountain. At the office I was welcomed by my
fellow employees, who for ten days had thought me lost in the Himalayan jungles. A
letter soon arrived from the head office.
“‘Lahiri should return to the Danapur(9) office,’ it read. ‘His transfer to Ranikhet
occurred by error. Another man should have been sent to assume the Ranikhet
duties.’
“I smiled, reflecting on the hidden crosscurrents in the events which had led me to
this furthermost spot of India.
“Before returning to Danapur, I spent a few days with a Bengali family at

Moradabad. A party of six friends gathered to greet me. As I turned the conversation
to spiritual subjects, my host observed gloomily:
“‘Oh, in these days India is destitute of saints!’
“‘Babu,’ I protested warmly, ‘of course there are still great masters in this land!’
“In a mood of exalted fervor, I felt impelled to relate my miraculous experiences in

the Himalayas. The little company was politely incredulous.
“‘Lahiri,’ one man said soothingly, ‘your mind has been under a strain in those
rarefied mountain airs. This is some daydream you have recounted.’
“Burning with the enthusiasm of truth, I spoke without due thought. ‘If I call him, my
guru will appear right in this house.’
“Interest gleamed in every eye; it was no wonder that the group was eager to behold
a saint materialized in such a strange way. Half-reluctantly, I asked for a quiet room
and two new woolen blankets.
“‘The master will materialize from the ether,’ I said. ‘Remain silently outside the
door; I shall soon call you.’
“I sank into the meditative state, humbly summoning my guru. The darkened room
soon filled with a dim aural moonlight; the luminous figure of Babaji emerged.
“‘Lahiri, do you call me for a trifle?’ The master’s gaze was stern. ‘Truth is for earnest
seekers, not for those of idle curiosity. It is easy to believe when one sees; there is
nothing then to deny. Supersensual truth is deserved and discovered by those who
overcome their natural materialistic skepticism.’ He added gravely, ‘Let me go!’
“I fell entreatingly at his feet. ‘Holy guru, I realize my serious error; I humbly ask
pardon. It was to create faith in these spiritually blinded minds that I ventured to call
you. Because you have graciously appeared at my prayer, please do not depart
without bestowing a blessing on my friends. Unbelievers though they be, at least
they were willing to investigate the truth of my strange assertions.’
“‘Very well; I will stay awhile. I do not wish your word discredited before your
friends.’ Babaji’s face had softened, but he added gently, ‘Henceforth, my son, I shall
come when you need me, and not always when you call me.’(10)
“Tense silence reigned in the little group when I opened the door. As if mistrusting
their senses, my friends stared at the lustrous figure on the blanket seat.
“‘This is mass-hypnotism!’ One man laughed blatantly. ‘No one could possibly have
entered this room without our knowledge!’
“Babaji advanced smilingly and motioned to each one to touch the warm, solid flesh
of his body. Doubts dispelled, my friends prostrated themselves on the floor in awed
repentance.
“‘Let halua(11) be prepared.’ Babaji made this request, I knew, to further assure the
group of his physical reality. While the porridge was boiling, the divine guru chatted
affably. Great was the metamorphosis of these doubting Thomases into devout St.
Pauls. After we had eaten, Babaji blessed each of us in turn. There was a sudden
flash; we witnessed the instantaneous dechemicalization of the electronic elements
of Babaji’s body into a spreading vaporous light. The God-tuned will power of the
master had loosened its grasp of the ether atoms held together as his body;
forthwith the trillions of tiny lifetronic sparks faded into the infinite reservoir.
“‘With my own eyes I have seen the conqueror of death.’ Maitra,(12) one of the
group, spoke reverently. His face was transfigured with the joy of his recent
awakening. ‘The supreme guru played with time and space, as a child plays with
bubbles. I have beheld one with the keys of heaven and earth.’
“I soon returned to Danapur. Firmly anchored in the Spirit, again I assumed the
manifold business and family obligations of a householder.”
Lahiri Mahasaya also related to Swami Kebalananda and Sri Yukteswar the story of
another meeting with Babaji, under circumstances which recalled the guru’s promise:
“I shall come whenever you need me.”
“The scene was a Kumbha Mela at Allahabad,” Lahiri Mahasaya told his disciples. “I
had gone there during a short vacation from my office duties. As I wandered amidst
the throng of monks and sadhus who had come from great distances to attend the
holy festival, I noticed an ash-smeared ascetic who was holding a begging bowl. The
thought arose in my mind that the man was hypocritical, wearing the outward
symbols of renunciation without a corresponding inward grace.
“No sooner had I passed the ascetic than my astounded eye fell on Babaji. He was
kneeling in front of a matted-haired anchorite.
“‘Guruji!’ I hastened to his side. ‘Sir, what are you doing here?’
“‘I am washing the feet of this renunciate, and then I shall clean his cooking
utensils.’ Babaji smiled at me like a little child; I knew he was intimating that he
wanted me to criticize no one, but to see the Lord as residing equally in all body-
temples, whether of superior or inferior men. The great guru added, ‘By serving wise
and ignorant sadhus, I am learning the greatest of virtues, pleasing to God above all
others-humility.’”
Footnotes
1. Now a military sanatorium. By 1861 the British Government had already
established certain telegraphic communciations.
Back to text
2. Ranikhet, in the Almora district of United Provinces, is situated at the foot of
Nanda Devi, the highest Himalayan peak (25,661 feet) in British India.
Back to text
3. “The sabbath was made for man, and not man for the sabbath.” —Mark 2:27.
Back to text
4. The karmic law requires that every human wish find ultimate fulfillment.
Desire is thus the chain which binds man to the reincarnational wheel.
Back to text
5. “What is a miracle?—’Tis a reproach,
’Tis an implicit satire on mankind.”
-Edward Young, in Night Thoughts.
Back to text
6. The theory of the atomic structure of matter was expounded in the ancient
Indian Vaisesika and Nyaya treatises. “There are vast worlds all placed away
within the hollows of each atom, multifarious as the motes in a sunbeam.” —
Yoga Vasishtha.
Back to text
7. Physical, mental, and spiritual suffering; manifested, respectively, in disease,
in psychological inadequacies or “complexes,” and in soul-ignorance.
Back to text
8. Chapter II:40.
Back to text
9. A town near Benares.
Back to text
10. In the path to the Infinite, even illumined masters like Lahiri Mahasaya may
suffer from an excess of zeal, and be subject to discipline. In the Bhagavad
Gita, we read many passages where the divine guru Krishna gives
chastisement to the prince of devotees, Arjuna.
Back to text
11. A porridge made of cream of wheat fried in butter, and boiled with milk.
Back to text
12. The man, Maitra, to whom Lahiri Mahasaya is here referring, afterward
became highly advanced in self-realization. I met Maitra shortly after my
graduation from high school; he visited the Mahamandal hermitage in
Benares while I was a resident. He told me then of Babaji's materialization
before the group in Moradabad. “As a result of the miracle,” Maitra explained
to me, “I became a lifelong disciple of Lahiri Mahasaya.”
Back to text
MANDUKYA UPANISHAD
English version by Sanderson Beck
AUM. This imperishable word is the universe.

It is explained as the past, the present, the future;
everything is the word AUM.
Also whatever transcends threefold time is AUM.
All here is God; this soul is God.
This same soul is fourfold.
The waking state outwardly conscious,

having seven limbs and nineteen doors,
enjoying gross objects common to all, is the first.
The dreaming state inwardly conscious,

having seven limbs and nineteen doors,
enjoying subtle objects that are bright, is the second.
When one sleeps without yearning for any desires,

seeing no dreams, that is deep sleep.
The deep-sleep state unified in wisdom gathered,
consisting of bliss, enjoying bliss,
whose door is conscious wisdom, is the third.
This is the Lord of all; this is the omniscient;

this is the inner controller; this is the universal womb,
for this is the origin and end of beings.
Not inwardly wise nor outwardly wise nor both ways wise
nor gathered wisdom, nor wise nor unwise,
unseen, incommunicable, intangible,
featureless, unthinkable, indefinable,
whose essence is the security of being one with the soul,
the end of evolution, peaceful, good, non-dual---
this they deem the fourth.
It is the soul; it should be discerned.

This is the soul in regard to the word AUM and its parts.
The parts are the letters,
and the letters are its parts: A U M.
The waking state common to all is the letter A,

the first part, from "attaining" or from being first.
Whoever knows this attains all desires and becomes first.
The sleeping state, the bright, is the letter U,

the second part, from "uprising" or from being in between.
Whoever knows this rises up in knowledge and is balanced;
no one ignorant of God is born in that family.
The deep-sleep state, the wise, is the letter M,

the third part, from "measure" or from being the end.
Whoever knows this measures everything and reaches the end.
The fourth is without a letter, the incommunicable,

the end of evolution, good, non-dual.
Thus AUM is the soul.

Whoever knows this enters by one's soul into the soul;
this one knows this.
Copyright 1996, 2002 by Sanderson Beck
KENA UPANISHAD
1. Know That to be God

2. Who Knows It?
3. What is this Spirit?
4. This is God
1
By whom directed does the mind project to its objects?
By whom commanded does the first life breath move?
By whom impelled are these words spoken?
What god is behind the eye and ear?
That which is the hearing of the ear,

the thought of the mind, the voice of the speech,
the life of the breath, and the sight of the eye.
Passing beyond, the wise leaving this world become immortal.
There the eye does not go, nor speech, nor the mind.
We do not know, we do not understand how one can teach this.
Different, indeed, is it from the known,
and also it is above the unknown.
Thus have we heard from the ancients who explained it to us.
That which is not expressed by speech,

but that by which speech is expressed:
know that to be God, not what people here adore.
That which is not thought by the mind,
but that by which the mind thinks:
That which is not seen by the eye,

but that by which the eye sees:
That which is not heard by the ear,

but that by which the ear hears:
That which is not breathed by the breath,

but that by which the breath breathes:
2
If you think you know it well,
only slightly do you know the form of God.
What refers to you and what refers to the gods
then is to be investigated by you.
I think it is known.
I do not think that I know it well,
nor do I think that I do not know it.
Those of us who know this know it,
and not those of us who think they do not know it.
The one who has not thought it out has the thought of it.
The one who has thought it out does not know it.
It is not understood by those who understand it;
it is understood by those who do not understand it.
When it is known by an awakening, it is correctly known,

for then one finds immortality.
By the soul one finds ability;
by knowledge one finds immortality.
If here one knows it, then there is truth;

if here one does not know it, then there is great loss.
Seeing it in all beings,
the wise on leaving this world become immortal.
3
God won a victory for the gods,
and in this victory the gods were proud,
saying, "Ours is the victory, ours the greatness."
It knew this and appeared before them,
and they did not know what this spirit was.
They said to Agni, "O all-knowing one,

find this out, what this spirit is."
"So be it."
He hurried toward it, and it asked him, "Who are you?"
"I am Agni," he said. "I am the all-knowing one."
"What power is in you?"
"I can burn all things on earth."
It placed a straw before him. "Burn this."

He went at it with all speed, but could not burn it.
Then he returned and said,

"I have not been able to find out what this spirit is."
Then they said to Vayu, "O Vayu,

"So be it."
He hurried toward it, and it asked him, "Who are you?"
"I am Vayu," he said. "I am air expanding in space."
"What power is in you?"
"I can blow away all there is on earth."
It placed a straw before him. "Blow away this."

He went at it with all speed, but could not blow it away.
Then he returned and said,

"I have not been able to find out what this spirit is."
Then they said to Indra, "O giver of wealth,

"So be it."
He hurried toward it. It disappeared from before him.
In the same region of the sky,
he came across a very beautiful woman,
Uma, the daughter of the snowy mountains.
He asked her, "What is this spirit?"
4
She replied, "This is God,
and in the victory of God you glory."
Then he knew it was God.
Therefore these gods, Agni, Vayu, and Indra,

surpassed the other gods, for they came nearest to its touch
and first knew that it was God.
Therefore Indra surpassed the other gods,
for he came nearest to its touch
and first knew that it was God.
Of it there is this teaching:

this is like the lightning which flashes forth
or the blinking of the eye,
this teaching referring to the divine.
Now the teaching referring to the self:

toward this the mind appears to move,
and by it the will remembers constantly.
It is called "that prize."
As that prize it should be revered.
Whoever knows it thus is sought by all beings.
You asked me to explain the mystic doctrine.

The mystic doctrine has been explained to you.
We have told you the mystic doctrine of God.
Discipline, restraint, and work are its foundation.
The Vedas are all its limbs.
Truth is its home.
Whoever knows this, overcoming sin,
is firmly established in infinite heaven---
yes, firmly established.
ISHA UPANISHAD
By the Lord is enveloped
all that moves in the moving world.
By renouncing this, find your enjoyment.
Do not covet the possessions of others.
Working here one may wish to live for a hundred years.
Thus it is up to you---there is no other way than this---
the work does not adhere to you.
Demonic are those worlds named, covered in blinding darkness;
there after death go those people who kill the soul.
Unmoving the one is faster than the mind.

The angels do not reach it, as it is always beyond them.
Standing still it passes beyond those who run.
In it the Mother establishes the waters.
It moves, and it does not move.
It is far, and it is near.
It is within all this, and it is also outside all this.
Whoever sees all beings in the soul

and the soul in all beings
does not shrink away from this.
In whom all beings have become one with the knowing soul
what delusion or sorrow is there for the one who sees unity?
It has filled all.
It is radiant, incorporeal, invulnerable,

without tendons, pure, untouched by evil.
Wise, intelligent, encompassing, self-existent,
it organizes objects throughout eternity.
Into blind darkness enter those who follow ignorance;

into even greater darkness go those who follow knowledge.
It is distinct, they say, from knowledge.
It is distinct, they say, from ignorance.
So have we heard from the wise who explained it to us.
Knowledge and ignorance, whoever knows the two together
with ignorance passes over death,
with knowledge attains immortality.
Into blind darkness enter those who follow non-becoming;

into greater darkness enter those who follow becoming.
It is distinct, they say, from becoming.
It is distinct, they say, from non-becoming.
So have we heard from the wise who explained it to us.
Becoming and destruction, whoever knows the two together
with destruction passes over death,
with becoming attains immortality.
The face of truth is covered with a golden disc.

Unveil it, nourisher,
for one whose duty is to see the truth.
Nourisher, one seer, controller, sun, child of the creator,
spread your light and gather your brilliance
that I may see your loveliest form.
Whatever is that Spirit, that also am I.
May this life enter into the immortal breath!
This body then ends in ashes. Aum.
Purpose, remember! Action, remember!
Purpose, remember! Action, remember!
Agni, lead us by a good path to success,

you god who knows all ways.
Keep us away from deceitful sins.
We offer ample prayer to you.
Copyright 1996 by Sanderson Beck
MUNDAKA UPANISHAD
This has been published in the WISDOM BIBLE as a book. For ordering information,
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1. The Knowledge of God

2. Truth of the Spirit
3. Attaining Soul
1
God originated before the gods,
the creator of all, the protector of the world.
It taught the knowledge of God, the basis of all knowledge,
to Atharvan the eldest son.
What God taught to Atharvan, the knowledge of God,
Atharvan in the ancient times told to Angir.
He taught it to Bharadvaja Satyavaha,
and Bharadvaja to Angiras---both the higher and the lower.
Saunaka, a great householder, duly approached Angiras

and asked, "By understanding what, venerable sir,
does all this become understood?"
To him he said, "Two kinds of knowledge are to be known.

which the knowers of God speak of, the higher and lower.
Of these the lower is the Vedas: Rig, Yajur, Sama, Atharva,
phonetics, ritual, grammar, definition, metrics, astrology.
The higher is that by which the imperishable is apprehended.
"That which is invisible, intangible,

without family, without class,
without sight or hearing, without hands or feet,
eternal, all-pervading, omnipresent, most subtle,
that is the imperishable
which the wise perceive as the source of creation.
"As the spider puts out and gathers in,

as plants grow on the earth,
as hair on the head and body of a living person,
so from the imperishable arises everything here.
"By discipline God expands.

From that, matter is produced;
from matter, life, mind, reality,
the worlds, and in works immortality.
Whoever is all-knowing and all-wise,
whose discipline consists of knowledge,
from this is produced what is God here,
name and form and matter.
This is that truth.
"The works which the sages saw in the hymns

were variously expressed in the triad.
Perform them constantly, lovers of truth.
This is your path to the world of good works.
"When the flame moves after the fire has been kindled,
then between the two pourings of melted butter
one should throw with faith the offering.
If one's altar fires are empty of the offerings
for the new moon, the full moon, the rains, the harvest,
or without guests or offerings or ceremonies to the gods
or contrary to rule, one loses hope of all the seven worlds.
The black, the terrible, the swift as thought,
the blood-red, the smoke-colored,
the spark-scattering, the all-shaped goddess,
are the seven flickering tongues of fire.
"Whoever performs sacrifices,
making offerings at the proper time when these are shining,
these as rays of the sun lead one
to where the one Lord of the gods lives.
Saying, 'Come, come,' the radiant offerings
carry the sacrificer by the rays of the sun,
praising and honoring one with pleasant words:
'This is your holy world of God attained by good works.'
"Unsafe are the boats of the eighteen sacrificial forms

in which are expressed the lower work.
The deluded who approve them as leading to good
fall again into old age and death.
Remaining in ignorance, thinking themselves learned and wise,
the deluded afflicted with troubles
go about like the blind led by the blind.
Remaining in various forms of ignorance,
thinking immaturely, 'We have accomplished our aim.'
Since those who perform rituals
do not understand because of attachment,
therefore when their rewards are exhausted,
they sink down, wretched.
Thinking sacrifices and works of merit are most important,
the deluded know nothing better.
Having enjoyed the high heaven won by good works,
They enter again this world or even a lower one.
"Those who practice discipline and faith in the forest,

the peaceful knowers who live on charity,
depart without attachment through the door of the sun,
to where lives the immortal Spirit, the imperishable soul.
Having tested the worlds won by works,
let the seeker of God arrive at detachment.
What is not made is not attained by what is done.
"For this knowledge,

let one go with fuel in hand to a teacher
who is learned in the scriptures and established in God.
To the one who has approached properly,
whose mind is calm, who has attained peace,
let the one knowing teach in the truth of reality
that knowledge of God
by which one knows the imperishable Spirit, the true.
2
"This is the truth:
as from a blazing fire
thousands of flaming sparks come forth,
so from the imperishable, my friend,
various beings come forth and return there also.
Divine and formless is the Spirit,
which is outside and inside, unborn, not breath, not mind,
pure, higher than the high imperishable.
"From this is produced breath, mind, and all the senses,

space, air, light, water, and earth supporting all.
Fire is its head, its eyes the sun and moon,
the regions of space its ears, the revealed Vedas its speech,
air its breath, its heart the world.
The earth is its footstool.
"It is the inner soul of all beings.

From it comes fire whose fuel is the sun,
from the moon, rain, plants on the earth;
the male pours seed in the female;
thus creatures are produced from the Spirit.
"From it come the hymns, the chants,

the formulas, the rites of initiation,
and all the sacrifices, ceremonies, and offerings,
the year too, and the sacrificer,
and the worlds where the moon shines and the sun.
"From it also are born various gods, the celestials,

people, cattle, birds, the in-breath and the out-breath,
rice and barley, discipline,
faith, truth, chastity, and the law.
"From it come forth the seven life-breaths,

the seven flames, their fuel, the seven oblations,
these seven worlds in which move the life-breaths
set within the secret place, seven and seven.
"From it the seas and mountains all;

from it flow the rivers of all kinds;
from it come all plants and the essence
by which the inner soul lives in the elements.
"The Spirit itself is all this here:

works and discipline and God, beyond death.
Whoever knows that which is set in the secret place,
that one here on earth, my friend,
cuts apart the knot of ignorance.
Manifest, hidden, moving in the secret place, the great home.
In it lives all that moves and breathes and sees.
"Know that as being, as non-being, as most to be desired,

beyond understanding, as what is best of all.
That which is luminous, subtler than the subtle,
in which are set all the worlds and their inhabitants---
that is the imperishable God.
It is life; it is speech and mind.
That is the real; it is immortal.
"It is to be known, my friend; know it.

Taking as a bow the great weapons of the Upanishads,
place on it an arrow sharpened by meditation.
Stretching it with thought directed to that,
know that imperishable as the target, my friend.
"The word AUM is the bow; the soul is the arrow.

God is said to be the target.
By the unfaltering it is to be known.
One becomes united with it as the arrow.
"In whom sky, earth, and atmosphere are interwoven,

and also the mind together with all the life breaths,
this alone know as the one soul.
Other words dismiss. This is the bridge to immortality.
"Where the channels are brought together

like the spokes in the hub of a wheel
there it moves and becomes manifold.
"AUM. Thus meditate on the soul.

May you be successful in crossing over
to the farther shore beyond darkness.
"Whoever is all-knowing, all-wise,

whose is this greatness on the earth,
in the divine city of God
and established in heaven is the soul.
"Using the mind, leading the life-breaths and the body,

established in matter one finds peace in the heart.
By this knowledge the wise perceive
the light of blissful immortality.
The knot of the heart is loosened, all doubts vanish,
and one's works cease when it is seen, the lower and higher.
"In the highest golden sheath is God,

without stain or parts.
Radiant is it, the light of lights,
that which the knowers of the soul know.
The sun does not shine there nor the moon nor the stars;
lightning does not shine; how then could this fire?
The whole world is illuminated by its light.
God truly is this immortal.
God in front, God behind, to the right and the left.
Spread out below and above, God is all this great universe.
3
"Two birds, close companions, cling to the same tree.
Of these two, one eats the sweet fruit,
and the other looks on without eating.
The soul is the one sitting immersed on the same tree,
deluded and sad because helpless.
But seeing the other who is the Lord and beloved,
it realizes its greatness and overcomes the sadness.
"When a seer sees the brilliant creator,

Lord, Spirit, God-source,
then being a knower, shaking off good and evil,
stainless one reaches supreme identity.
Truly it is life that shines forth in all beings.
Understanding this one knows there is nothing else to say.
"Delighting in the soul,

enjoying the soul, doing holy works,
such a one is the best of the knowers of God.
The soul can be attained by truth, by discipline,
by correct knowledge, by studying God.
Within the body, made of light, pure is this
which the ascetics, their faults removed, view.
"Truth alone conquers, not falsehood.

By truth is laid out the path leading to the gods
by which the sages whose desires are satisfied
ascend to where the supreme home of truth is.
Vast, divine, its form unthinkable, subtler than the subtle,
it shines out, farther than the far, yet close-by.
resting in the secret place,
even here it is seen by those with vision.
"It is not grasped by sight nor even by speech
nor by other angels, nor by austerity nor by work.
By the grace of wisdom and mental purity
by meditating one does see the indivisible.
The subtle is to be known by consciousness
in which the five different breaths have centered.
All of human thought is interwoven with the life-breath.
When that is purified, the soul manifests its power.
"Whatever world a person of pure heart

holds clearly in mind,
and whatever desires that one desires,
that world is obtained and those desires.
Therefore whoever desires success
should honor the knower of the self.
That one knows the supreme home of God,
founded on which the whole world shines radiantly.
"The wise who, free from desires, worship the Spirit,

pass beyond the sperm.
Whoever entertains desires, dwelling on them,
is born here and there on account of these desires;
but one whose desire is satisfied, whose soul is perfected,
all desires here on earth vanish away.
"This soul can not be attained by instruction

nor by intellect nor by much learning.
It can be attained only by the one whom it chooses.
To such a one this soul reveals its own nature.
"This soul can not be attained by one lacking strength

nor by carelessness nor by misdirected discipline;
but the one striving by these means who knows,
this soul enters into the home of God.
"Attaining this, the seers, happy with knowledge,

souls perfected, free from emotion, tranquil,
attaining the one who is universally omnipresent,
those wise, united souls enter into the all itself.
"Those who have ascertained

the meaning of the Vedanta knowledge,
ascetics with natures purified by the way of renunciation,
they in the God-worlds at the end of time,
transcending death are all liberated.
The fifteen parts return to their foundations,
and all the angels to their divinities.
"One's actions and the soul composed of wisdom

all become one in the supreme imperishable.
As rivers flowing into the ocean disappear
losing name and form,
so the knower liberated from name and form
reaches the divine Spirit, higher than the highest.
"Whoever knows that supreme God becomes God.

In that family no one is born who does not know God.
This one crosses over sorrow, crosses over sins,
liberated from the knots of the heart, becomes immortal.
This has been declared in the verse:
'Doers of the works, learned in scriptures,

absorbed in God, having faith
make offerings to the one seer,
to those one should declare this knowledge of God,
by whom the rite of the head
has been performed according to rule.'"
This is the truth.

The seer Angiras declared it long ago.
Let no one who has not performed the rite read this.
Salutation to the highest seers!
Salutation to the highest seers!
PRASHNA UPANISHAD
First Question: Creatures
Second Question: Angels
Third Question: Life-breath
Fourth Question: Sleep
Fifth Question: Meditation
Sixth Question: Spirit
First Question
Sukesha Bharadvaja, Shaibya Satyakama, Sauryayani Gargya,

Kaushalya Ashvalayana, Bhargava Vaidarbhi,
and Kabandhi Katyayana were devoted to God,
intent on God, in search of the highest God.
Thinking, "He can tell us all,"
bringing fuel they approached the revered Pippalada.
The seer said to them, "Live with me one more year

in discipline, holiness, and faith.
Then ask what you want.
If I know, I will tell you all."
Then Kabandhi Katyayana came to him and asked,

"Sir, from where are all these creatures born?"
The seer answered him, "The creator desired creatures.

Gathering energy, with this energy
it produced a pair, matter and life,
thinking, 'These two will produce various creatures.'
The sun is life, and the moon is matter.
Matter really is everything here,
both what is formed and what is formless;
thus form is matter.
"When the rising sun enters the east

it absorbs the eastern life-breaths into its rays.
When it illumines the south and west and north,
below and above and all space, it illumines everything;
then it takes all the life-breaths in its rays.
That fire rises as universal life in all its forms.
This has been declared in the Rig Veda:
'This has all forms, the golden one, all-knowing,

the final goal, the one light, heat-giving,
with a thousand rays, a hundred existences;
this sun arises as the life of all creatures.'
"The year is the creator.
This has two paths: the southern and the northern.
Those who worship thinking,
'Sacrifice and merit have perfected us,'
attain only the lunar world;
these return to be born again.
Thus the seers desiring children take the southern course,
which is the path to the ancestors.
This is matter that leads to the ancestors.
Those seeking the soul by discipline,
holiness, faith, and knowledge
by the northern course attain the world of the sun.
There is the resting place of the life-breaths.
There immortality is without fear.
That is the final goal.
From there they do not return; that is the stopping.
As to that a verse states:
'They mention a father five-footed and twelve-formed,

rich in moisture, as in the upper half of heaven,
but others mention a sage
in a chariot of seven wheels and six spokes.'
"The month is the creator.

Its dark period is matter; its bright period life.
Thus these seers perform sacrifice in the bright period,
others in the dark.
"Day and night are the creator.

The day is life, and the night is matter.
They waste their life who join in sexual enjoyment by day;
holy are those who join in sexual enjoyment by night.
"Food is the creator.

From this seeds are produced,
and from them are creatures born.
"Those who follow the rule of the creator produce a pair.

Those have that God-world who have discipline and holiness,
in whom truth is established.
Theirs is the stainless God-world,
in whom there is no deceit nor lying nor illusion."
Second Question
Then Bhargava Vaidarbhi asked him,

"How many angels support a creature?
How many illumine it? And which of them is supreme?"
The seer answered him, "Space is such an angel,

also air, fire, water, earth, speech, mind, sight, hearing.
These, having illumined the creature,
said, 'We support and preserve this being.'
To them the supreme life-breath said, 'Do not be deluded.
I dividing soul fivefold support and preserve this union.'
They did not believe it.
Offended it rose up out.
When it rises up, then all the others rise up;
and when he settles down, they settle down.
As all the bees rise up after the king bee rises,
and all settle down when it settles down,
thus did speech, mind, sight, and hearing.
"They being satisfied praised the life-breath.

'As fire, it burns; it is the sun,
the bountiful rain, the air, the earth, matter,
angels, being and non-being, and immortality.
Like spokes on the hub of a wheel,
so everything is established on the life-breath---
the hymns, the formulas, the chants,
the sacrifice, the nobility, and the priesthood.
As the creator you move in the womb and are born again.
"'To you, life, creatures bring offerings,

who by the breath live.
You are the chief bearer of gifts to the gods.
You are the first offering to the ancestors.
You are the truth of the seers,
the descendants of Atharvan and Angiras.
You are Indra, life, with your brilliance.
You are Rudra for protection.
You move in the atmosphere as the sun, the Lord of lights.
When you rain upon them, life,
then all your creatures are happy,
because there will be food for all desires.
"'You are uninitiated, life, the only seer,

a consumer of all, and Lord of reality.
We are the givers for your consuming.
You are the parent of the wind.
Your form which is established in speech, sight, and hearing,
and is extended in the mind, make favorable; do not go away.
All this universe is in your power,
even what is established in the third heaven.
As a mother her child, protect us,
give us prosperity and wisdom.'"
Third Question
Then Kaushalya Ashvalayana asked him, "Sir,

from where is this life-breath born?
How does it come into this body?
How does it dividing the soul become established?
By what does it depart?
How does it relate to the external and to the soul inside?"
The seer answered him, "You are asking much,

but because you are very holy, I will tell you.
The life-breath is born from the soul.
As a shadow is cast by a person,
so is this life-breath extended by the soul,
and for the perfection of the mind it comes into this body.
As a ruler commands the officials,
saying, 'Govern these villages,'
so this life-breath rules the other breaths.
The out-breath is in the organs of excretion and generation;
the life-breath itself is in the eyes, ears, mouth and nose;
while the equalizing breath is in the middle,
for it equally distributes the offering of food.
From this arise the seven flames.
"The soul lives in the heart.

Here there are one hundred and one channels.
Each of these has one hundred smaller channels.
Each of these has seventy-two thousand branching channels.
Within these moves the diffused breath.
Rising upward through one of these,
the up-breath leads by virtue to the heaven of virtue,
by sin to the hell of sin,
and by both back to the human world.
"The sun rises externally as the life-breath,

for it helps the life-breath in the eye.
The goddess of the earth supports a person's outbreath.
What is between, namely space, is the equalizing breath.
Air is the diffused breath.
Heat is the up-breath.
Therefore one whose heat has ceased goes to rebirth
with the senses sunk in the mind.
"Whatever is one's consciousness,
with that one enters into the life-breath.
The life-breath joined to the heat together with the soul
lead to whatever world has been imagined.
The wise who know the life-breath thus
do not lose their offspring and become immortal.
As to this there is this verse:
'The source, its coming, its staying,

its fivefold division,
and the relation of the soul to the life-breath---
by knowing these one enjoys immortality.
By knowing these one enjoys immortality.'"
Fourth Question
Then Sauryayani Gargya asked him, "Sir,

what are those that sleep in a person here?
What are those that remain awake?
What is the angel who sees dreams and who enjoys them?
In whom are all these things resolved?"
The seer answered him, "Gargya,

as the rays of the setting sun
all become one in a circle of brilliance,
and again when it rises,
so all the human becomes one in the mind, the highest god.
In that condition people do not see, hear, smell, taste,
touch, speak, take, give, nor move.
It is said, 'They sleep.'
"The fires of the life-breath remain awake in this city.

The out-breath is the householder's fire.
The diffused breath is the southern fire.
The life-breath is the sacrifice fire,
and as the eastern fire takes its fuel from the western,
so in sleep the life-breath takes from the lower.
The equalizing breath is called this,
because it equalizes the two offerings:
the in-breath and the out-breath.
The mind is the sacrificer;
the upper breath is the fruit of the sacrifice,
for it leads the sacrificer day by day to God.
"The mind in sleep experiences its greatness.

Whatever it has seen it sees again.
Whatever it has heard it hears again.
Whatever it has felt and thought and known
in many regions and various places
it experiences these again.
What has been seen and not seen, heard and not heard,
experienced and not experienced, both real and unreal,
one sees it all, for the mind is all.
"When one is overcome with light,

then the god dreams no longer.
Then in this body arises happiness.
As birds return to their nesting tree, friend,
so do all these return to the supreme soul.
Earth and elements of earth, water and elements of water,
light and elements of light, air and elements of air,
space and elements of space,
sight and what is seen, hearing and what is heard,
smell and what is smelled, taste and what is tasted,
the skin and what is touched, speech and what is spoken,
the hands and what is taken,
the genitals and what is enjoyed,
the anus and what is excreted,
the feet and what is walked on,
mind and what is thought,
intuition and what is understood,
ego and what is identified with,
consciousness and what it is aware of,
light and what is enlightened,
life-breath and what is sustained;
for the seer, toucher, hearer, smeller, taster,
thinker, understander, actor, knowing soul---
this human soul returns to the supreme imperishable soul.
"Whoever knows that shadowless, bodiless, colorless,

bright imperishable, friend, attains the imperishable.
Knowing all, one becomes all.
On this there is the verse:
'Friend, whoever knows the imperishable

wherein the consciousness with all its angels
and the life-breaths and the elements do rest,
knowing the all has entered the all.'"
Fifth Question
Then Shaibya Satyakama asked him, "Sir,

if someone here should meditate on the word AUM
until the end of one's life, then which world is won?"
The seer answered him, "Satyakama,

the word AUM is the higher God and also the lower.
Thus with this support the wise attain one or the other.
"Whoever meditates on one letter,

quickly returns to earth.
The Rig Veda leads one to the human world.
There endowed with discipline, holiness, and faith
one experiences greatness.
"Whoever is united in mind with two letters

is led by the Yajur Veda to the regions of the moon,
then returns here again.
"Whoever meditates on the supreme Spirit

with the three letters of AUM
is united in brilliance with the sun.
As a snake is freed from its skin, so is one freed from sin,
and is led by the Sama Veda to the world of God,
where one can see the Spirit
that lives in the city of the human body
and is above the highest life.
As to this there are these two verses:
'Using the three letters separately leads to death.

When they are used correctly
for outward, inward, and intermediate actions,
the wise do not fear.
With the Rig hymns leading to this world,
the Yajur formulas to the intermediate world,
and the Sama chants to the heaven of the wise,
with the support of the word AUM
the wise attain to that which is
peaceful, unaging, immortal, fearless, and supreme.'"
Sixth Question
Then Sukesha Bharadvaja asked him, "Sir,

Hiranyanabha, a prince of Koshala, came to me
and asked this question, 'Bharadvaja,
do you know the Spirit with the sixteen parts?'
I answered the youth, 'I do not.
If I knew it, how could I say I did not know it?
Whoever lies dries up to the roots. Thus I will not lie.'
In silence he mounted his chariot and departed.
Now I ask you. Where is that Spirit?"
The seer answered him, "Even here in the body, friend,
is that Spirit in whom they say arise the sixteen parts.
It thought to itself, 'In whose departure shall I depart,
and in whose staying shall I stay?'
It created the life-breath, from the life-breath faith,
space, air, light, water, earth, senses, mind, food;
from food, virility, discipline, affirmations, actions,
the world; and in the worlds, naming.
"As these flowing rivers move toward the ocean,

and on reaching the ocean are lost,
their name and form destroyed,
and all are called merely ocean,
so all the sixteen parts of the witness move towards Spirit,
and reaching the Spirit are lost,
their name and form destroyed,
and all are called merely the Spirit.
That one continues without parts, immortal.
As to this there is the verse:
'In whom the parts rest

as the spokes in the hub of a wheel,
know that as the Spirit to be known
so that death shall not disturb you.'"
Then he said to them, "Thus far I know the supreme God.

There is nothing higher than it."
They praised him saying, "You are our father

who has carried us over to the shore beyond ignorance.
Salutation to the supreme seers!
Salutation to the supreme seers!"
SHVETASHVATARA UPANISHAD
1. The Soul
2. Practicing Union
3. Knowing God
4. Prayer to God
5. God Rules
6. Greatness of God
1
Lovers of God ask, "What is the cause? God?
Where do we come from? By what power do we live?
On what are we established?
Who rules over our various pains and pleasures, God-knowers?
Time or its own nature or necessity or chance

or the elements or a womb or Spirit are to be considered,
not a combination of these, because of the soul's existence.
The soul cannot be the cause of pleasure and pain.
Those who practiced meditation and union

saw the divine soul power hidden in their own qualities.
It is the one who rules over all these causes,
from time to the soul.
It is understood as one wheel with three layers,

sixteen parts, fifty spokes, twenty counter-spokes,
six groups of eight, whose one rope is diverse,
which has three different paths,
whose single illusion has two conditioning causes.
It is understood as an impetuous and crooked river

of five streams from five sources,
whose waves are the five vital breaths,
whose origin is fivefold understanding,
with five whirlpools, a violent flood of fivefold misery,
divided into five disturbances with five branches.
In this which vitalizes all things,

which appears in all things, the supreme---
in this God-wheel the human spirit wanders around
thinking that the soul and the causer are different.
When favored by this, one attains immortality.

This has been sung as the supreme God.
In it there is a triad.
It is the firm support, the imperishable.
By knowing what is in there, God-knowers merge in God,
intent on it, liberated from the womb.
What is joined together as perishable and imperishable,

as manifest and unmanifest---the Lord supports it all.
Without the Lord, the soul is bound because of enjoying;
by knowing the divine, one is released from all restriction.
There are two unborn ones: the wise and the unwise,
the powerful and the powerless.
She too is unborn who is connected
with the enjoyer and objects of enjoyment.
The soul is infinite, universal, detached.

When one discovers this triad, that is God.
What is perishable is the material.
What is immortal and imperishable is the bearer.
Over both the perishable and the soul the divine one rules.
By meditating on this, by union with this,

and by entering into this being more and more
there finally occurs the cessation of every illusion.
By knowing the divine, every restriction passes away;
with disturbances ended, birth and death cease.
By meditating on this,
there is a third stage at the dissolution of the body,
universal lordship;
being absolute, one's desire is satisfied.
That eternal should be known as present in the soul.
Nothing higher than that can be known.
When one recognizes the enjoyer, the object of enjoyment,

and the universal causer, all has been said.
This is the threefold God.
As the form of fire when latent in its material

is not perceived---
and yet there is no disappearance of its potential---
but it may be sparked again by a drill in its material,
so both are found in the body by the use of AUM.
By making one's body the lower friction-stick
and the word AUM the upper friction-stick,
by practicing the friction of meditation,
one may see the divine which is hidden come to light.
As oil in sesame seeds, as butter in cream,
as water in springs, and as fire in the friction-sticks,
so is the soul found in one's own self,
if one looks for it with real discipline.
The soul which pervades all things,

as butter is contained in cream,
which is rooted in self-knowledge and discipline---
this is God, the highest mystic doctrine!
This is God, the highest mystic doctrine!
2
Savitri, first controlling the mind and thought for truth,
discerned the light of fire and brought it out of the earth.
With mind controlled, we are inspired by the god Savitri,
for heaven and strength.
With mind having controlled the powers
that go into heaven through thought,
may Savitri inspire them to become great light!
The seers of the great god

control their mind and thoughts.
The one who knows the rules has arranged the rituals.
The chorus sings the glory of the god Savitri.
I join your prayer to God with adoration.
May my verses go forth like the sun on its path.
May all the children of immortality listen,
even those who have ascended to heaven.
Where the fire burns, where the wind blows,

where the juice overflows, there mind is born.
Inspired by Savitri one should delight in the prayer to God.
If you make this your foundation,
the past will not tarnish you.
Holding the body steady with the three parts erect,

and causing the senses with the mind to enter into the heart,
the wise with the God-boat cross over the rivers of fear.
Having restrained one's breath here in the body,
and having one's movements checked,
one should breathe through the nostrils with lessened breath.
Like the chariot yoked with wild horses,
the wise should restrain the mind attentively.
In a clean, level spot,

without rubbish, fire, and blemishes,
where the sound of water and other surroundings
are favorable to thought, not offensive to the eye,
in a hidden retreat protected from the wind,
one should practice union.
Fog, smoke, sun, fire, wind, fire-flies,

lightning, crystal, and a moon---
these are the preliminary appearances
before the manifestation of God in union.
When the fivefold quality of union has been produced,

arising from earth, water, fire, air, and space,
no sickness nor old age nor death
has the one who obtains a body made from the fire of union.
Lightness, health, steadiness, a clear countenance,

a pleasant voice, a sweet odor, and scant excretions---
these are the first stage in the progress of union.
Just as a mirror covered by dust

shines brilliantly when it has been cleaned,
so the embodied one on seeing the nature of the soul,
becomes one, the goal attained, free from sorrow.
When with the nature of the self, as with a lamp,

a practicer of union sees here the nature of God,
unborn, firm, from every nature free---
by knowing the divine, one is released from all restriction.
That God faces all the quarters of heaven.

It was born, is in the womb, is born, and will be born.
It stands opposite creatures facing all directions.
The God who is in fire, who is in water,
who has entered into the whole universe,
who is in plants, who is in trees---
to that God be the glory---yes, the glory!
3
The one spreader of the net, who rules with power,
who rules all the worlds with power,
the one who stands alone
in their rising and continuing existence---
those who know that one become immortal.
For Rudra is the one, others notwithstanding for a moment,

who rules all the worlds with power,
watching over creatures as their protector,
after creating them all, merging them together at the end.
Having eyes and mouths everywhere, arms and feet everywhere,
the one God making hands and wings,
creates the heaven and the earth.
The source and origin of the gods,

ruler of all, may Rudra,
the great seer, who anciently created the golden germ,
endow us with clear intellect.
Your form, Rudra, which is kind, free from fear and evil,
with that most loving form, appear to us,
resident of the mountains.
Resident of the mountains, make kind the arrow
which you hold in your hand to throw, mountain protector.
Do not injure human nor animal.
Higher than this is God, the supreme, the infinite,

hidden in all things, body by body,
the one embracing the universe---
by knowing this as Lord, humans become immortal.
I know this great Spirit,

radiant as the sun, beyond darkness.
Only by knowing this does one pass over death;
there is no other path for going there.
Nothing else is higher; nothing else is smaller,
nothing greater than the one
that stands like a tree established in heaven.
The whole world is filled by this, the Spirit.

That which is beyond this world
is without form and without ill.
Those who know that become immortal,
but others go only to sorrow.
The face, the head, the neck of all,

living in the hearts of all, all-pervading is this,
and generous, thus omnipresent and kind.
A great Lord is the Spirit, the initiator of goodness
to its purest attainment, the glory of imperishable light.
Spirit, the size of a thumb, is the inner soul,

always seated in the hearts of beings,
it is reached by the heart, by understanding, by the mind.
Those who know that become immortal.
The Spirit has innumerable heads, eyes, and feet.

It surrounds the earth on all sides
and stands ten inches beyond.
The Spirit in truth is the whole universe,
whatever has been and whatever will be,
also sovereign of immortality and whatever grows by food.
Its hands and feet are everywhere,
everywhere its eyes and head and face;
its ears are everywhere. It stands encompassing all.
Seeming to have the quality of all the senses,

it is empty of all the senses,
the sovereign Lord of all, the great shelter of all.
Though embodied in the nine-gated city,
back and forth to the external flies the human spirit,
the master of the universe, both the moving and non-moving.
Without foot or hand, it is swift and a grabber.

It sees without eyes and hears without ears.
It knows whatever can be known, but no one knows it.
People call it the supreme primal Spirit.
Subtler than the subtle, greater than the great,

is the soul that is set in the heart of a being here.
One sees it as being without active will
and becomes liberated from sorrow,
when through the grace of the creator
one sees the Lord and its greatness.
I know this undecaying, primal soul of all,

always present in everything,
exempt from birth, as they say,
for the God-knowers speak of it as eternal.
4
The one who is without color,
diversified by its union power,
distributes many colors in its hidden purpose,
and into this, its end and beginning, the universe dissolves.
It is divine.
May it endow us with clear intellect.
It is fire; it is the sun; it is air, and it is the moon.
It is the seed; it is God;
it is the waters; it is the creator.
You are woman; you are man;

you are the boy and the maiden.
You are that old person who walks supported by a staff.
Being born, you face every direction.
You are the blue bird and the green one with scarlet eyes.
You give birth to lightning and are the seasons and the seas.
Without beginning you are inherently present

in all beings which are born.
With the one unborn female, red, white, and black,
who gives birth to many creatures like herself,
there lies the one unborn male enjoying her.
The other unborn male leaves after enjoying her.
They are two birds, close companions,

clasping the same tree.
Of the two, one eats sweet fruit;
the other looks on without eating.
On this same tree a person,
sunk and grieving in slavery, is deluded,
but upon observing the Lord happy and great,
becomes free of sorrow.
What good are the sacred verses,

in the highest heaven where all the gods are seated,
to the one who does not know this?
Those who know this are assembled here.
Sacred poetry, sacrifices, ceremonies, vows,

the past, the future, and what the scriptures declare,
all this the illusion-maker projects out of this,
and in it by illusion the other is confined.
Thus know that nature is illusion

and that the great Lord is the illusion-maker.
The whole world is filled
with beings who are parts of this.
The one who rules over every source,

in whom the universe comes together and dissolves,
the Lord, giver of blessings, divinely loving,
by revering this, one finds peace.
That which is the source and origin of the gods,

sovereign of all, may Rudra, the great seer,
who saw the golden germ when it was born,
endow us with clear intellect.
Who is the master of the gods on whom the worlds rest?

Who is the Lord of the two-footed and four-footed here?
To what god shall we reverently give offerings?
Subtler than the subtle in the middle of confusion,

the creator of all in various forms,
the one embracer of the universe,
by knowing this as kind one attains eternal peace.
It is the protector of the world in time,

the master of the universe, hidden in all creatures,
with whom the seers of God and the gods are joined in union.
By knowing this, one cuts the ties of death.
By knowing as kind the one who is hidden in all things,

very fine like clarified butter, richer than butter,
the one who encompasses the whole universe---
by knowing the divine you may be released from bondage.
This God, the world-builder, the great soul,

always seated in the heart of creatures,
is reached by the heart, by understanding, by the mind.
Those who know that become immortal.
When there is no darkness, then there is no day or night,

no being or non-being, only the kind one alone.
That is the imperishable, the splendor of Savitri;
from that came primal wisdom.
Not above nor across

nor in the middle has one grasped this.
There is no comparison to that whose name is great glory.
Its form cannot be seen; no one ever sees it with eyes.
Those who know it in heart and mind
as living in the heart become immortal.
Knowing you are unborn, one approaches in fear.

Rudra, with your smiling face protect me forever.
Do not hurt our children nor our grandchildren,
nor our lives nor our cattle nor our horses.
Do not kill our heroes in anger, Rudra.
With offerings we always call upon you.
5
In the imperishable, infinite, supreme God
two things are hidden: knowledge and ignorance.
Ignorance dies, but knowledge is immortal.
That which is master of both is something else,

the one who rules over every source of creation,
all forms and all sources,
who holds in thought and sees when born
that red seer who was born at the beginning.
That God spreads out every net diversely

and draws it together in this field.
Thus having created the exercisers,
the Lord, the great soul, exercises universal sovereignty.
As the radiant sun shines

upon all regions above, below, and across,
so does this glorious one God of love
rule over whatever creatures are born from a womb.
The source of all who develops its own nature,

who brings to maturity whatever can be ripened,
that one distributes all qualities
and rules over this whole world.
What is hidden in the secret of the Vedas,

that is, in the Upanishads -
God knows that as the source of the sacred.
The gods and ancient seers who knew that
have become by its nature immortal.
Whoever has qualities performs works that bring results;

of such actions one experiences the consequences.
Undergoing all forms, characterized by the three qualities,
walking the three paths, the ruler of the vital breaths
wanders around according to one's actions.
It is the size of a thumb, bright as the sun,

when coupled with conception and ego.
But with only the qualities of understanding and soul,
it appears the size of the point of an awl.
This life is the hundredth part
of the point of a hair divided a hundred times,
and yet in it is infinity.
Not female nor male nor is it neuter.
Whatever body it takes to itself, with that it is connected.
By the delusions of imagination, touch, and sight,
and by eating, drinking, and impregnating
there is birth and development of the soul.
According to its actions the embodied one

successively assumes forms in various conditions.
Gross or refined, the embodied one chooses many forms
according to its own qualities.
Subsequently the cause of its union with them can be seen
because of the quality of its actions and of itself.
The one who is without beginning and without end,

in the middle of confusion, the creator of all,
of diverse form, is the one embracer of the universe.
By knowing the divine, one is released from all restriction.
The incorporeal is to be apprehended by the heart,
the master of existence and non-existence, the kind one,
the divine maker of all creation and its parts.
Those who know this, leave the body behind.
6
Some seers say it is self-existence,
others time; they are deluded.
It is the greatness of God in the world
by which this wheel of God revolves.
It envelopes the whole universe, is intelligent,
the creator of time, possessing the qualities, omniscient.
Ruled over by this, the cycle of works revolves,

earth, water, fire, air, and space.
It creates this work and rests again.
It joins itself with principle after principle,
with one, two, three, or eight,
with time and the subtleties of soul.
It begins with works subject to the qualities

and distributes all existences.
In the absence of these
the work that has been done disappears.
In the destruction of the work it continues,
because it is essentially different.
The beginning, the efficient cause of what is combined,

it is to be seen as beyond the three times and timeless.
Revere this as infinite, the origin of all being,
the God of love who lives in one's own thoughts, the primal.
Higher and different than the cosmic tree, time, and forms
is this from whom proceeds all phenomena.
Bringer of justice, remover of evil, Lord of prosperity---

know this as in one's own soul, as the immortal home of all.
This who is the supreme Lord of Lords, supreme God of gods,
supreme ruler of rulers, paramount,
this let us know as the God of love, the Lord of the world.
No action or organ of it can be found.

There is not seen its equal nor a superior.
Its high power is revealed to be diverse,
and innate is the working of its intelligence and strength.
It has no ruler in the world nor Lord, nor is there any mark.
It is the cause, sovereign over the Lord of sense-organs.
It has no parent nor ruler.
The one God which covers itself like a spider,

with a web produced from primal matter of its own existence,
may this grant us entrance into God.
The one God hidden in all things, all-pervading,

the inner soul of all beings, the master of action,
living in all things, the witness, the thinker,
without qualities, the one controller of the passive many,
who makes the one seed manifold---
the wise who perceive this as standing in one's soul,
they and no one else have eternal bliss.
That which is constant among the changing,

the intelligence in all consciousness,
the one among the many, who fulfills desires,
that cause, attainable by discernment and spiritual union---
by knowing God, one is released from all restriction.
There the sun does not shine, nor the moon and stars;
lightning does not shine, much less this fire.
As it shines, so does everything else shine.
This whole world is illuminated by its light.
The one swan of being in the heart of this universe,

this is the fire that has entered into the ocean.
Only by knowing this does one transcend death.
There is no other path for going there.
That which is the creator of all, all-knowing,

originating from itself, intelligent, creator of time,
possessor of qualities, omniscient,
is the ruler of primal matter and the field of understanding,
Lord of the qualities, cause of reincarnation and liberation,
of continuance and of bondage.
This is the immortal, existing as the Lord,

intelligent, omnipresent, protector of the universe,
who constantly rules this world.
Is there any other ruler than this?
That which anciently created Brahma

and gave him the Vedas,
to that God who is the light of self-knowledge,
do I, questing for liberation, go for refuge,
to that which is without parts, without activity, peaceful,
faultless, stainless, the supreme bridge to immortality,
like a fire without smoke.
When people roll up space like a skin,

then there will be an end of evil without knowing God.
By the efficacy of his discipline and by the grace of God,

the wise Shvetashvatara correctly declared God
to the students of the most advanced stage of discipline,
which is well pleasing to the company of seers.
The supreme mystery in the end of the Vedas,

which has been declared in former times,
should not be given to one who is not peaceful,
nor to anyone who is not a son or a pupil.
If one has supreme devotion to God,

and for one's teacher as much as for God,
to this one these teachings which have been declared
may become manifest in a great soul,
yes, may become manifest in a great soul.
KATHA UPANISHAD
1. Three Gifts from Death

2. Realizing the Soul
3. The Chariot Analogy
4. This Truly is That
5. The Mystery of God
6. Immortality
1
Zealously Vajashrava gave away all his possessions.
He had a son named Nachiketas.
As the gifts were being offered,
faith entered him, although he was merely a boy.
He thought, "Their water drunk, their grass eaten,
their milk milked, their organs worn out---
joyless surely are the worlds to which he goes
who gives such."
He said to his father, "Papa, to whom will you give me?"

A second and third time he asked.
To him then he said, "To Death I give you."
"Of many I go as the first; of many I go in the middle.

What has Death to do with me today?
Consider how it was with those of old;
look how it will be with those to come.
Like grain a mortal ripens; like grain one is born again."
"Like a fire a priest enters a house as a guest.

Make a peace offering; bring water, son of the sun.
Hope and expectation, friendship and joy,
sacrifices and good works, sons and cattle,
all are taken away from a person of little understanding
in whose house a priest remains unfed."
"Since you have stayed in my house as a sacred guest

for three nights without food, I salute you, priest.
May it be well with me.
Therefore in return choose three gifts."
"May Gautama with anxiety allayed and anger gone

be kind to me, O Death, and recognizing me,
welcome me when I am released by you;
this I choose as the first gift of the three."
"As before will Auddalaki, son of Aruna, recognize you,

and by my power his sleep will be sweet at night
without anger, seeing you released from the jaws of death."
"In the heavenly world is no fear whatever.

You are not there, nor does anyone fear old age.
Having crossed over both hunger and thirst,
leaving sorrow behind one rejoices in the heavenly world.
Death, you know that sacred fire that leads to heaven.
Explain it to me who has faith
how those in heaven gain immortality.
This I choose as my second gift."
"Knowing well that sacred fire which leads to heaven

I will explain it to you.
Listen and learn from me.
Attainment of the infinite world and also its support,
know this to be in the secret place."
He told him of the fire of creation,
what bricks, how many, and how laid.
And he repeated it just as it was told.
Then pleased with him, Death spoke again.

Delighted the great soul said to him,
"I give you here today another gift.
By your name will this fire be called.
Receive also this garland of many figures.
Whoever has lit the triple Nachiketas fire,
having attained union with the three,
performing the triple work, crosses over birth and death.
By knowing the knower born of God, the god to be praised,
by revering one goes to eternal peace.
Whoever has lit the triple Nachiketas fire,
having known this triad,
and so knowing builds up the Nachiketas fire,
throwing off first the bonds of death and overcoming sorrow,
rejoices in the heavenly world.
This is the heavenly fire, Nachiketas,
which you chose as your second gift.
This fire people will call by your name.
Choose now, Nachiketas, the third gift."
"There is doubt concerning people who are deceased.

Some say they exist, and others say they do not exist.
Being taught by you, I would know this.
Of the gifts, this is the third gift."
"Even the gods of old had doubt as to this.

It is not easy to understand, so subtle is this law.
Choose another gift, Nachiketas.
Do not press me; release me from this one."
"Even the gods had doubt as to this,

and you, Death, say it is not easy to understand.
And another teacher of it like you is not to be found.
No other gift is comparable to this at all."
"Choose sons and grandsons who shall live a century,

many cattle, elephants, gold, and horses.
Choose a great estate of land
and live as many years as you want.
If you think this is an equal gift,
choose wealth and long life.
Nachiketas, be the ruler of a great country;
I will make you the enjoyer of your desires.
Whatever desires are hard to get in the mortal world,
request all those desires at your pleasure.
Here are lovely maidens with chariots and music;
these are not to be attained by anyone.
Be served by these whom I give you.
Nachiketas, do not ask about death."
"Transient are the things of mortals, Ender,

wearing away all the vigor of their senses.
Even a full life is short.
Yours be the chariots; yours be the dance and song.
A person cannot be satisfied with wealth.
Shall we enjoy wealth when we have seen you?
Shall we live so long as you are in power?
This is the gift to be chosen by me.
Having approached undecaying immortality,
what decaying mortal on this earth below that understands,
that contemplates the pleasures of beauty and enjoyment,
would delight in an over-long life?
This about which they doubt, Death,
what there is in the great passing-on---tell us that.
This gift that penetrates the mystery,
no other than that does Nachiketas choose."
2
"The good is one thing, and the pleasant quite another.
Both of these with different purposes bind a person.
Of these two, well is it for the one who takes the good;
failure of aim is it for the one who chooses the pleasant.
The good and the pleasant come to a person.
The thoughtful mind looking all around them discriminates.
The wise chooses the good in preference to the pleasant.
The fool out of getting and having prefers the pleasant.
You, Nachiketas, having examined desires that are pleasant
and that seem to be pleasing, have rejected them.
You have not taken that chain of wealth
in which many mortals sink down.
"Opposite and widely divergent are these two:

ignorance and what is known as knowledge.
I think Nachiketas desires knowledge,
for many desires do not distract you.
Those who are in ignorance,
thinking themselves wise and learned,
running here and there, go around deluded
like the blind led by one who is blind.
"The passing-on is not clear to the childish or careless

or those deluded by the glamour of wealth.
Thinking 'This is the world; there is no other;'
they fall again and again into my power.
This which cannot even be heard of by many,
that many even hearing do not know,
wonderful is the one who can teach this,
and skillful the one who can learn it,
wonderful the one who knows even when proficiently taught.
This taught by an inferior person is not well understood,
being considered in many ways.
Unless taught by another, there is no going to it,
for it is inconceivably more subtle than the subtle.
Not by reasoning is this thought to be attained.
Taught by another, it is well understood, dear friend.
You have obtained it, holding fast to the truth.
May we find an inquirer like you, Nachiketas."
"I know that riches are impermanent,

and that stability is not attained by the unstable.
Therefore the Nachiketas fire has been laid by me,
and by sacrificing the impermanent
I have reached the eternal."
"The obtaining of desire, the foundation of the world,
the endlessness of power, the other shore of fearlessness,
the greatness of fame, the wide expanses, the foundation,
you, wise Nachiketas, have steadily let them go.
That which is hard to see, entering the hidden,
set in the secret place, dwelling in the primal depth,
by meditating on this as God through the uniting of the soul,
the wise person leaves joy and sorrow behind.
Hearing this and comprehending,
a mortal extracting what is concerned with virtue,
and subtly taking this, rejoices,
having attained the source of joy.
I know that such a home is open to Nachiketas."
"Aside from virtue and aside from vice,

aside from what is done and what is not done here,
aside from what has been and what is to be,
what you see as that, tell me that."
"The word which all the Vedas glorify,

and which all austerities proclaim,
desiring which people live as holy students---
that word I tell you briefly is AUM.
This word truly is God; this word is supreme.
Knowing this very word, whatever one desires is gained.
This support is the best; this support is the highest.
Knowing this support, one becomes great in the world of God.
"The wise soul is not born nor does it die.

This one has not come from anywhere nor has it become anyone.
Unborn, eternal, constant, primal,
this one is not killed when the body is killed.
If the killer thinks to kill,
if the killed thinks oneself killed,
both of these do not understand.
This does not kill nor is it killed.
"Smaller than the small, greater than the great,

is the soul set in the heart of every creature.
The one who is not impulsive sees it, freed from sorrow.
Through the grace of the creator
one sees the greatness of the soul.
Sitting one travels far; lying one goes everywhere.
Who else but myself can know the god of joy and sorrow.
The one who is bodiless among bodies,
stable among the unstable, the great all-pervading soul---
on realizing this, the wise grieve no longer.
"This soul cannot be attained by instruction

nor by intellectual ability nor by much learning.
It is to be attained only by the one this one chooses.
To such a one the soul reveals its own self.
Not those who have not ceased from bad conduct,
not those who are not tranquil,
not those who are not composed,
not those who are not of a peaceful mind,
can attain this by intelligence.
The one for whom the priesthood and the nobility are as food,
and death is as a sauce, who knows where this one is?
3
"There are two who drink of justice
in the world of good works.
Both are lodged in the secret place and in the highest plane.
Knowers of God speak of them as light and shade,
as do those who maintain the five sacrificial fires,
as those also who perform the triple Nachiketas fire.
That bridge for those who sacrifice,
and which is the highest imperishable God
for those who wish to cross over
to the fearless farther shore,
that Nachiketas fire may we master.
"Know the soul as lord of a chariot,

the body as the chariot.
Know the intuition as the chariot driver,
and the mind as the reins.
The senses, they say, are the horses;
the objects of sense the paths.
This associated with the body, the senses and the mind,
the wise call 'the enjoyer.'
"Those who do not have understanding,

whose minds are always undisciplined,
their senses are out of control,
like the wild horses of a chariot driver.
"Those, however, who have understanding,

whose minds are always disciplined,
their senses are under control,
like the good horses of a chariot driver.
"Those, however, who have no understanding,
who are unmindful and always impure,
do not reach the goal but go on to reincarnation.
"Those, however, who have understanding,

who are mindful and always pure,
reach the goal from which they are not born again.
Those who have the understanding of a chariot driver,
controlling the reins of the mind,
they reach the end of the journey,
the supreme home of Vishnu.
"Beyond the senses are the objects of sense.

Beyond the objects of sense is the mind.
Beyond the mind is the intuition.
Beyond the intuition is the great soul.
Beyond the great is the unmanifest.
Beyond the unmanifest is Spirit.
Beyond the Spirit there is nothing at all.
That is the end; that is the final goal.
"Though hidden in all beings the soul is invisible.

It is seen by the subtle seers
through their sharp and subtle intelligence.
An intelligent person should restrain speech in mind,
and mind should be restrained in the knowing soul.
The knowing soul should be restrained in the intuitive soul.
That should be restrained in the peaceful soul.
"Arise! Awake!
Having attained your gifts, understand them.
Sharp as the edge of a razor and hard to cross,
difficult is this path, say the sages.
What has no sound nor touch nor form nor decay,
likewise is tasteless, eternal, odorless,
without beginning or end, beyond the great, stable,
by discerning that, one is liberated from the mouth of death.
"The Nachiketas story, Death's ancient teaching---

by telling and hearing it,
the wise become great in the world of God.
Whoever recites this supreme secret
before an assembly of priests,
or devoutly at the time of the ceremonies for the dead,
this prepares one for immortality.
This prepares one for immortality.
4
"The self-existent pierced the openings outward;
therefore one looks outward, not inside the soul.
A certain wise person, however, seeking immortality,
looking within saw the soul.
"The childish go after outward pleasures;

they walk into the net of widespread death.
But the wise, aware of immortality,
do not seek the stable among things which are unstable here.
That by which form, taste, smell, sound, and caressing
are discerned is with that.
What is there that remains?
This truly is that.
"By recognizing as the great, omnipresent soul

that by which one perceives
both the dream state and the waking state,
the wise person does not grieve.
Whoever knows this honey-eater as the living soul close-by,
Lord of what has been and what will be,
one does not shrink away from it.
This truly is that.
"The ancient one born from discipline,

the ancient one born from the waters,
who stands having entered the secret place
and looked forth through beings---
this truly is that.
"She who arises with life, infinity, the soul of the gods,
who stands having entered into the secret place,
who was born with the beings.
This truly is that.
"Agni, the all-knower hidden in the fire-sticks

like the embryo well born by pregnant women,
worthy to be worshipped day by day
by watchful people with oblations.
This truly is that.
"From where the sun rises and where it goes to rest;

in it are all gods founded,
and no one ever goes beyond it.
This truly is that.
"Whatever is here, that is there.

Whatever is there, that also is here.
Whoever seems to see a difference here
goes from death to death.
"By the mind is this to be attained:

there is no difference here at all.
Whoever seems to see a difference here
goes from death to death.
"Spirit, the size of a thumb,

lives in the middle of one's soul,
Lord of what has been and what will be.
One does not shrink away from it.
This truly is that.
"Spirit, the size of a thumb,

like a flame without smoke,
Lord of what has been and what will be.
It is the same today and tomorrow.
"As water raining upon the mountains

runs down the hills on many sides,
so whoever views virtues separately
runs to waste after them.
As pure water poured into pure water stays the same,
so is the soul, Gautama, of the seer who has understanding.
5
"By ruling over the city of eleven gates,
the unborn who is not devious-minded does not grieve,
but when set free is truly free.
This truly is that.
"The swan in the sky, the god in the atmosphere,

the priest at the altar, the guest in the house,
in people, in gods, in justice, in the sky,
born in water, born in cattle, born in justice,
born in rock, is justice, the great one.
Upwards it leads the out-breath,
downwards it casts the in-breath.
The dwarf who sits in the center all the gods reverence.
When this incorporate one that is in the body
slips off and is released from the body,
what is there that remains?
This truly is that.
"Not by the out-breath and the in-breath

does any mortal live.
Buy by another do they live
on which these both depend.
"Look, I shall explain to you

the mystery of God, the eternal,
and how the soul fares after reaching death, Gautama.
Some enter a womb for embodiment;
others enter stationary objects
according to their actions and according to their thoughts.
"Whoever is awake in those that sleep,

the Spirit who shapes desire after desire,
that they call the bright one.
That is God; that indeed is called the immortal.
On it all the worlds rest, and no one ever goes beyond it.
This truly is that.
"As one fire has entered the world

and becomes varied in shape
according to the form of every object,
so the one inner soul in all beings
becomes varied according to whatever form
and also exists outside.
"As one air has entered the world

and becomes varied in shape
according to the form of every object,
so the one inner soul in all beings
becomes varied according to whatever form
and also exists outside.
"As the sun, the eye of the world,

is not defiled by the external faults of the eyes,
so the inner soul in all beings
is not defiled by the evil in the world, being outside it.
"The inner soul in all beings, the one controller,

who makes this one form manifold,
the wise who perceive this standing in oneself,
they and no others have eternal happiness.
"The one eternal among the transient,
the conscious among the conscious,
the one among the many, who grants desires,
the wise who perceive this standing in oneself
they and no others have eternal happiness.
"This is it.
Thus they recognize the ineffable supreme happiness.
How then may I understand this?
Does it shine or does it reflect?
The sun does not shine there, nor the moon and the stars;
lightning does not shine there, much less this fire.
After that shines does everything else shine.
The whole world is illuminated by its light.
6
"Its root is above, its branches below -
this eternal fig tree.
That is the bright one. That is God.
That is called immortal.
On it all the worlds rest,
and no one ever goes beyond it.
This truly is that.
"The whole world, whatever here exists,

was created from and moves in life.
The great awe, the upraised thunderbolt -
they who know that become immortal.
"From awe of it fire burns;

from awe the sun gives heat;
from awe both Indra and wind and death, the fifth,
speed on their way.
"If one is able to perceive here on earth

before the body falls away,
according to that
one becomes fit for embodiment in the world-creations.
"As in a mirror, so is it seen in the soul;

as in a dream, so in the world of the parents;
as is seen in water, so in the world of the spirits;
as light and shade in the world of God.
"Recognizing the separate nature of the senses

and their rising and setting apart,
the wise does not grieve.
Beyond the senses is the mind;
above the mind is true being;
over true being is the great soul;
above the great is the unmanifest.
Higher than the unmanifest is Spirit,
all-pervading and without any mark whatever.
Knowing this a mortal is liberated and reaches immortality.
"This form is not to be observed.

No one ever sees it with the eye.
It is apprehended by the heart, by the thought, by the mind.
They who know that become immortal.
"When the five sense perceptions

together with the mind cease,
and the intuition does not stir,
that, they say, is the highest state.
This they consider to be uniting,
the steady control of the senses.
Then one becomes undistracted,
for uniting is the arising and the passing away.
"Not by speech, not by mind, not by sight,

can this be apprehended.
How can this be comprehended
except by the one who says, 'It is.'
It can be comprehended only as existent
and by the real nature in both ways.
When it is comprehended as existent,
its real nature becomes clear.
"When every desire found in the human heart is liberated,

then a mortal becomes immortal and here one attains to God.
When all the knots of the heart here on earth are cut,
then a mortal becomes immortal.
So far is the teaching.
"There are a hundred and one channels of the heart.

One of them rises up to the crown of the head.
Going upward through that, one becomes immortal.
The others are for going in various directions.
"Spirit, the size of a thumb, is the inner soul,

always seated in the heart of creatures.
This one should draw out from one's own body,
like an arrow-shaft out from a reed, steadily.
This one should know as the bright one, the immortal.
Yes, this one should know as the bright one, the immortal."
Then Nachiketas gaining this knowledge taught by Death

and the whole discipline of uniting,
attained God and became free from emotion and from death;
and so may any other who knows this concerning the soul.
Vedas and Upanishads
Harappan Civilization
Rig Veda
Sama Veda
Yajur Veda
Atharva Veda
Brahmanas
Aranyakas
Early Upanishads
Kena, Katha, Isha, and Mundaka
Later Upanishads
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Harappan Civilization
Although they did use some writing with pictographic symbols at Mohenjo-daro, they
were not extensive nor alphabetic nor have they been deciphered yet, and the Indo-
European Sanskrit which did develop in India is probably quite different. Nevertheless
the Harappan civilization of the Indus Valley in what is now Pakistan did borrow many
ideas from Mesopotamia and is considered the third civilization to develop. Two seals of
the Mohenjo-daro type were discovered at Elam and Mesopotamia, and a cuneiform
inscription was unearthed at Mohenjo-daro.
The pastoral villages that spread out east of Elam through Iran and Baluchistan prepared
the way for the cities that were to develop around the Indus River, particularly at Harappa
and Mohenjo-daro. By about 3000 BC they were building mud-brick houses; burials in
the houses included funereal objects; and pottery had fine designs and the potters' marks.
After 2500 BC farmers moved out into the alluvial plain of the Indus River valley and
achieved full-sized villages using copper and bronze pins, knives, and axes; figurines of
women and cattle indicate probable religious attitudes.
The urban phase began about 2300 BC and lasted for about six hundred years with
elaborate cities like Mohenjo-daro (called locally Mound of the Dead), which was
excavated in the 1920s. This city and others not yet excavated had about 40,000
inhabitants congregated in well built houses with private showers and toilets that drained
into municipal sewer lines. Suffering from occasional flooding by the Indus, Mohenjo-
daro was rebuilt seven times. The largest structures were the elevated granary and the
great bath or swimming pool which was 12 by 7 meters. Around the pool were dressing
rooms and private baths.
The people of the Harappan culture did not seem to be very warlike, although they hunted
wild game and domesticated cattle, sheep, and goats. Wheat and barley were the main
food supplemented by peas, sesame, and other vegetables and fruits, beef, mutton, pork,
eggs, fish, and milk. Compared to other ancient civilizations, the houses were of nearly
equal size, indicating a more egalitarian social structure. The potter's wheel and carts
were used; children played with miniature toy carts. Cotton, perhaps first used here, and
wool were made into clothing. A bronze figurine was found of an expressive dancing girl
with her hand on her hip, naked except for jewelry. The numerous figurines of the
Mother Goddess indicate a likely source for what later became the Shakti worship of the
feminine power in India. A male god in a yoga posture, depicted with three faces and two
horns, has been identified with Shiva, another important figure in later Indian religion.
Phallic lingams, also associated with Shiva, have been found. A civilization that endured
dangerous flooding for six hundred years very likely had a strong religion to help hold
people together.
With no written histories the decline of this civilization is subject to much speculation.
The traditional theory is that the Aryans invaded from the northwest. Although this is
likely, the decline of Harappan culture was quite gradual and indicates problems beyond
foreign conquest. One theory is deforestation, because of all the wood needed for the
kilns to make the bricks used to keep out the flood waters that gradually brought about
salinization of the soil, as it had to Sumer over centuries, so that the Harappan culture had
greatly declined by 1900 BC.
However, a more comprehensive explanation comes from an analysis of the

consequences of the extensive herds of cattle that indicate overgrazing and a general
degradation of the ecosystem, including salinization of water supplies. This led farmers to
move on to greener pastures, leaving behind abandoned villages and depopulated cities.
Even though fodder was probably grown to feed the cattle, this would not have been
enough; and the overgrazing by the bullocks and milk cows could have caused the
surrounding land to deteriorate. By 1500 BC the Harappan civilization had faded away
into a culture that was spreading throughout India with new ideas from the west.
The traditional theory, well documented by the ancient hymns of the Vedas, is that a
people calling themselves Aryans conquered the native peoples of India and destroyed
their forts. Because of language similarities these Aryans are associated particularly with
the Iranians and even further back with the origins of the Indo-European language group.
The general consensus seems to be that this culture must have begun somewhere in the
Russian steppes and Central Asia about 2000 BC, though some have put their origin in
Lithuania because of similarity to that language. The branch of these speakers, who came
to India under the name Aryans, which means "noble ones," is the Indo-Iranian group. In
fact "Iran" derives from the Persian cognate of the word for Aryan. Other branches spread
into Greece and western Asia as Hittites, Kassites, and Mitanni. A rock inscription found
at Boghaz Koi dated about 1400 BC, commemorating a treaty between the Mitanni and
Hittites, invokes the Aryan gods Indra, Varuna, Mitra, and the twins Nasatya (Asvins).
The ancient writings of the Persian Avesta and the Hindu Vedas share many gods and
beliefs. Eventually they must have split, causing later authors to demonize the divinities
of their adversaries. In early Hindu writings the asuras were respected gods, but later
they became the demons most hated, while Ahura Mazda became the chief god of the
Zoroastrians. (Persian often uses an h where Sanskrit uses an s, such as haoma for soma.)
On the other hand the Hindu term for divinities, devas, was used by Zoroastrians to
describe the devils from which even our English word is derived. Some scholars have
concluded that the ancient Hindus did not want to admit that they came from Iran, and
therefore the origin of the Aryans is never mentioned in the ancient texts, although they
frankly boast of their conquest over the indigenous Dasas or Dasyus in India.
The word Veda means knowledge, and the Vedas are considered the most sacred scripture
of Hinduism referred to as sruti, meaning what was heard by or revealed to the rishis or
seers. The most holy hymns and mantras put together into four collections called the Rig,
Sama, Yajur, and Atharva Vedas are difficult to date, because they were passed on orally
for about a thousand years before they were written down. More recent categories of
Vedas include the Brahmanas or manuals for ritual and prayer, the Aranyakas or forest
texts for religious hermits, and the Upanishads or mystical discourses.
Rig Veda
The hymns of the Rig Veda are considered the oldest and most important of the Vedas,
having been composed between 1500 BC and the time of the great Bharata war about 900
BC. More than a thousand hymns are organized into ten mandalas or circles of which the
second through the seventh are the oldest and the tenth is the most recent. The Hindu
tradition is that even the Vedas were gradually reduced from much more extensive and
ancient divine revelations but were perverted in the recent dark age of Kaliyuga. As the
only writings from this ancient period of India, they are considered the best source of
knowledge we have; but the ethical doctrines seem to have improved from the ancient
hymns to the mystical Upanishads.
Essentially the Rig Veda is dominated by hymns praising the Aryan gods for giving them
victories and wealth plundered from the local Dasas through warfare. The Aryans
apparently used their advances in weaponry and skill in fighting to conquer the
agricultural and tribal peoples of the fading Harappan culture. Numerous hymns refer to
the use of horses and chariots with spokes which must have given their warriors a
tremendous advantage. Spears, bows, arrows, and iron weapons are also mentioned. As a
nomadic and pastoral culture glorifying war, they established a new social structure of
patriarchal families dominated by warriors and, eventually with the power of the Vedas
themselves, by priests also.
The Rig Veda does mention assemblies, but these were probably of the warrior elite,
which may have had some controlling influence on the kings and the tribal priest called a
purohita. The gods worshiped resemble the Indo-European gods and were headed by the
powerful Indra, who is often credited with destroying ninety forts. Also popular was
Agni, the fire-god considered a messenger of the gods. Varuna and Mitra, the gods of the
night and day sky, have been identified with the Greek Uranos and the Persian Mithras
respectively. Dyaus, who is not mentioned nearly as often, has been correlated with the
Greek Zeus. Surya the sun-god is referred to as the eye of Varuna and the son of Dyaus
and rides through the sky on his chariot led by his twin sons, the Asvins who represent
his rays; Ushas the dawn is his wife or daughter. Maruts are storm-gods shaped by Rudra,
who may have been one of the few indigenous deities adopted by the Aryans. Like the
Iranian Avesta, the Rig Veda refers to the thirty-three gods.
Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits
such as wealth, health, long life, protection, and victory over the Dasa peoples.
He, self-reliant, mighty and triumphant,

brought low the dear head of the wicked Dasas.
Indra the Vritra-slayer, Fort-destroyer,
scattered the Dasa hosts who dwelt in darkness.
For men hath he created earth and waters,
and ever helped the prayer of him who worships.
To him in might the Gods have ever yielded,
to Indra in the tumult of battle.
When in his arms they laid the bolt,
he slaughtered the Dasyus
and cast down their forts of iron.1
They call upon Brihaspati or Brahmanaspati, who has been related to a Hittite thunder-
god, to avenge the sinner and protect them from the deceitful and wicked man. The
Aryans did have a concept of eternal law called rita, which the immortal Agni in serving
the gods is said to never break (Rig Veda III:3:1).
In Rig Veda III:34:9 Indra killed the Dasyus and "gave protection to the Aryan color."
Not only did the Aryans shamelessly pray for booty in war, but they based their militarily
won supremacy on the lightness of their skin color compared to the dark colors of the
native Dasyus. They arrogantly proclaimed, "Let those who have no weapons suffer
sorrow." (Rig Veda IV:5:14.)
Renowned is he when conquering and when slaying:

'tis he who wins cattle in the combat.
When Indra hardens his indignation
all that is fixed and all that moves fear him.
Indra has won all kine, all gold, all horses, -
Maghavan, he who breaks forts in pieces;2
Indra is praised for killing thousands of the abject tribes of Dasas with his arrow and
taking great vengeance with "murdering weapons." (Rig Veda IV:28:3-4) One hymn
mentions sending thirty thousand Dasas "to slumber" and another hymn sixty thousand
slain. A hymn dedicated to the weapons of war (Rig Veda VI:75) refers to a warrior
"armed with mail," using a bow to win cattle and subdue all regions, "upstanding in the
car the skillful charioteer guides his strong horses on whithersoe'er he will." The arrows
had iron mouths and shafts "with venom smeared" that "not one be left alive." Hymn
VII:83 begins, "Looking to you and your alliance, O ye men, armed with broad axes they
went forward, fain for spoil. Ye smote and slew his Dasa and his Aryan enemies."
Only occasionally did the authors of these hymns look to their own sins.
Free us from sins committed by our fathers,

from those wherein we have ourselves offended.
O king, loose, like a thief who feeds the cattle,
as from the cord a calf, set free Vasishtha.
Not our own will betrayed us, but seduction,
thoughtlessness, Varuna! wine, dice or anger.
The old is near to lead astray the younger:
even sleep removes not all evil-doing.3
A hymn to the frogs compares the repetitions of the priests around the soma bowl to the
croaking of the frogs around a pond after the rains come. (Rig Veda VII:103)
The basic belief of the prayers and sacrifices is that they will help them to gain their
desires and overcome their enemies, as in Rig Veda VIII:31:15: "The man who,
sacrificing, strives to win the heart of deities will conquer those who worship not." Some
awareness of a higher law seems to be dawning in the eighth book in hymn 75: "The holy
law hath quelled even mighty men of war. Break ye not off our friendship, come and set
me free." However, the enemies are now identified with the Asuras and still are
intimidated by greater weapons: "Weaponless are the Asuras, the godless: scatter them
with thy wheel, impetuous hero." (Rig Veda VIII:85:9)
Many of the hymns refer to the intoxicating soma juice, which is squeezed from the
mysterious soma plant and drank. All of the hymns of the ninth book of the Rig Veda are
dedicated to the purifying soma, which is even credited with making them feel immortal,
probably because of its psychedelic influence. The first hymn in this book refers to the
"iron-fashioned home" of the Aryans.
In the first book of the Rig Veda the worshipers recognize Agni as the guard of eternal
law (I:1:8) and Mitra and Varuna as lovers and cherishers of law who gained their mighty
power through law (I:2:8). In the 24th hymn they pray to Varuna, the wise Asura, to
loosen the bonds of their sins. However, the prayers for riches continue, and Indra is
thanked for winning wealth in horses, cattle, and gold by his chariot. Agni helps to slay
the many in war by the hands of the few, "preserving our wealthy patrons with thy
succors, and ourselves." (Rig Veda I:31:6, 42) Indra helped win the Aryan victory:
He, much invoked, hath slain Dasyus and Simyus,
after his wont, and laid them low with arrows.
The mighty thunderer with his fair-complexioned friends
won the land, the sunlight, and the waters.4
Control of the waters was essential for agricultural wealth. Indra is praised for crushing
the godless races and breaking down their forts. (Rig Veda I:174)
In the tenth and last book of the Rig Veda some new themes are explored, but the Dasyus
are still condemned for being "riteless, void of sense, inhuman, keeping alien laws," and
Indra still urges the heroes to slay the enemies; his "hand is prompt to rend and burn, O
hero thunder-armed: as thou with thy companions didst destroy the whole of Sushna's
brood." (Rig Veda X:22)
One unusual hymn is on the subject of gambling with dice. The speaker regrets alienating
his wife, wandering homeless in constant fear and debt, envying others' well-ordered
homes. He finally warns the listener not to play with dice but recommends cultivating his
land. (Rig Veda X:34) Hymn 50 of this most recent last book urges Indra to win riches
with valor "in the war for water on their fields." Now the prayer is that "we Gods may
quell our Asura foemen." (Rig Veda X:53:4) A wedding ceremony is indicated in a hymn
of Surya's bridal, the daughter of the sun. (Rig Veda X:85)
The first indication of the caste system is outlined in the hymn to Purusha, the embodied
human spirit, who is one-fourth creature and three-fourths eternal life in heaven.
The Brahmin was his mouth,

of both his arms was the Rajanya made.
His thighs became the Vaisya,
from his feet the Sudra was produced.5
The Brahmin caste was to be the priests and teachers; the Rajanya represents the king,
head of the warrior or Kshatriya caste; Vaishyas are the merchants, craftsmen, and
farmers; and the Sudras are the workers. In hymn 109 the brahmachari or student is
mentioned as engaged in duty as a member of God's own body.
The hymn to liberality is a breath of fresh air:
The riches of the liberal never waste away,

while he who will not give finds none to comfort him.
The man with food in store who,
when the needy comes in miserable case
begging for bread to eat,
Hardens his heart against him -
even when of old he did him service -
find not one to comfort him.6
Yet later we realize that the priests are asking for liberality to support their own services,
for the "plowing makes the food that feeds us," and thus a speaking (or paid) Brahmin is
better than a silent one.
The power of speech is honored in two hymns.
Where, like men cleansing corn-flour in a cribble,

the wise in spirit have created language,
Friends see and recognize the marks of friendship:
their speech retains the blessed sign imprinted.7
In hymn 125 of the tenth mandala Vak or speech claims to have penetrated earth and
heaven, holding together all existence.
A philosophical hymn of creation is found in Rig Veda X:129. Beginning from non-being
when nothing existed, not even water nor death, that One breathless breathed by itself. At
first this All was concealed by darkness and formless chaos, but by heat (tapas) that One
came into existence. Thus arose desire, the primal seed and germ of Spirit. Sages
searching in their hearts discovered kinship with the non-existent. A ray of light extended
across the darkness, but what was known above or below? Creative fertility was there
with energy and action, but who really knows where this creation came from? For the
gods came after the world's creation. Who could know the source of this creation and
how it was produced? The one seeing it in the highest heaven only knows, or maybe it
does not.
Sama Veda
The Sama Veda contains the melodies or music for the chants used from the Rig Veda for
the sacrifices; almost all of its written verses are traceable to the Rig Veda, mostly the
eighth and ninth books and most to Indra, Agni, or Soma. These are considered the origin
of Indian music and probably stimulated great artistry to make the sacrifices worthwhile
to their patrons who supported the priests. The Sama Veda helped to train the musicians
and functioned as a hymnal for the religious rites.
The animal sacrifices did not use the Sama chants, but they were used extensively in
agricultural rites and in the soma rituals for which the plant with inebriating and
hallucinogenic qualities was imported from the mountains to the heartland of India. By
this time the priests were specializing in different parts of the sacrifices as professional
musicians and singers increased. The singing was like the strophe, antistrophe, and epode
of the Greek chorus and used the seven tones of the European scale. By the tenth century
BC the Aryans had invaded most of northern India, and once again trade resumed with
Babylon and others in the near east. As the sacrifices became more complex, the priestly
class used them to enhance their role in the society. Many considered this musical portion
the most important of the Vedas.
Yajur Veda
Though also following many of the hymns of the Rig Veda, the Yajur Veda deviates more
from the original text in its collection of the ritual formulas for the priests to use in the
sacrifices, which is what yaja means. It explains how to construct the altars for new and
full-moon sacrifices and other ceremonies. The Yajur Veda has two collections or
samhitas called White and Black, the latter being more obscure in its meanings.
By this time (10th century BC and after) the Aryan conquest has proceeded from the
northwest and Punjab to cover northern India, especially the Ganges valley. The caste
system was in place, and as the warriors settled down to ruling over an agricultural
society, the role of the priests and their ceremonies gained influence and justified the
Aryan ways to the native workers, who labored for the farmers, merchants, craftsmen,
who in turn were governed by their kings and priests. Land and wealth were accumulated
in the hands of a few ruling families, and with food scarce the indigenous people were
enslaved or had to sell their labor cheap to the ruling classes.
By instituting more elaborate sacrifices for their wealthy patrons, the priests could grow
both in numbers and wealth as well. The famous horse sacrifice was not celebrated often
but was used by a king to show his lordship over potential adversaries, who were invited
to acknowledge this overlordship in the ritual. The parts of the horse symbolize different
aspects of the universe so that tremendous power is invoked. The complicated and
obscure rituals were presided over by the priests - the three symbols of the lotus leaf, the
frog (for rain), and the golden man (for the sun) representing the Aryan dominance over
the land and waters of India and the natural powers that sustain agriculture.
The soma sacrifice was the most important and could last up to twelve years. Since the
soma plant was imported from distant mountains, it had to be purchased. A ritual drama
re-enacted this business and aggressive Aryan history by showing the buyer snatching
back the calf, which was paid for the soma plant, after the transaction occurs. The soma
plant was then placed in a cart and welcomed as an honored guest and king at the
sacrifice. Animals were slain and cut up in the rites before their meat was eaten. After
various offerings and other ceremonies the soma juice is poured and toasted to different
gods, and finally the text lists the sacrificial fees, usually goats, cows, gold, clothes, and
food.
Coronation ceremonies supported the inauguration of kings. The priests tried to keep
themselves above the warrior caste though by praising soma as king of the Brahmins.
Waters were drawn from various rivers to sprinkle on the king and indicate the area of his
kingdom, and he strode in each direction to signify his sovereignty. The king was
anointed by the royal priest, giving some water to his son, the designated prince, and
ritually enacting a raid against a kinsman's cattle, once again affirming their history of
conquest. The booty was taken and divided into three parts for the priest, those who
drank, and the original owner. A ritual dice game was played, which the king was
allowed to win. The king then rode out in his chariot and was publicly worshiped as a
divine ruler.
Agricultural rites were common and regular, and chariot races were no doubt popular at
some of the festivals. The Purusha (person) sacrifice symbolized human sacrifice, which
may refer back to the time when a hunting and pastoral people did not allow their
enemies to live because of the shortage of food. However, in an agricultural society more
labor was needed and could produce surplus food. The Purusha sacrifice recognized 184
professional crafts and guilds.
Finally the highest sacrifice was considered to be the Sarvamedha in which the sacrificer
offered all of his possessions as the fee at the end of the ceremony. The last chapter of the
Yajur Veda is actually the Isha Upanishad, expressing the mystical view that the supreme
spirit pervades everything.
This society was highly patriarchal, and the status of women declined, especially as men
often married non-Aryan women. Women did not attend public assemblies and could not
inherit property on their own. Polyandry was discouraged, but polygamy, adultery, and
prostitution were generally accepted except during certain rituals. A sacrificer was not
allowed to seek a prostitute on the first day of the sacrificial fire, nor the wife of another
on the second day, nor his own wife on the third day.
The priests placed themselves at the top of the caste system as they supervised a religion
most of the people could not understand without them. After the Atharva Veda was
accepted, each sacrifice required at least four priests, one on each side of the fire using
the Rig, Sama, Yajur, and Atharva Vedas, plus their assistants. After the wars of conquest
were completed and the warrior caste settled down to rule, the priests were needed to
sustain social stability. Yet in these times the caste system was much more flexible, as it
is indicated that one should not ask about the caste of a learned man. The Brahmins, as
the priest caste was called, had three obligations or debts to pay back in life: they paid
back the seers by studying the Vedas, the gods by offering sacrifices, and their fathers by
raising a family.
Like their European ancestors, the Aryan warriors considered themselves above laboring
for food and so organized society that food would be provided for them. One ethical duty
later found in the epics was that of taking care of refugees, probably because as
marauding raiders they had often been refugees themselves. The priests assured their
livelihood by making sure that penance through religious ritual was a prime social value.
Atharva Veda
The latest and fourth Veda is in a different category. For a long time many referred to
only three Vedas, by which complete ceremonies could be conducted with the Rig hotr
reciting, the Sama udgatri singing, and the Yajur adhvaryu performing the ritual. Even
later the Atharvan Brahmin's part was often performed unaccompanied by the other three
priests. Also much of it draws from the customs and beliefs of pre-Aryan or pre-Vedic
India. The Atharva Veda is much longer than the Sama and Yajur and only about a sixth
of it is from the Rig Veda.
The Atharva Veda is primarily magical spells and incantations. The line between prayer
and magic and between white and black magic is usually drawn by ethical considerations.
The bheshajani are for healing and cures using herbs to treat fever, leprosy, jaundice,
dropsy, and other diseases. The Aryans looked down on doctors and medicine, probably
because the natives were more skilled in these than they. Other more positive spells were
for successful childbirth, romance, fecundity, virility, etc.
The negative or bewitching spells were called abhichara and attempted to cause diseases
or harm to enemies; often they were aimed at serpents and demons. The sorcery is
ascribed to one of the authors, Angiras, whose name is related to Agni (Latin ignis), the
divine messenger and possibly a distant cognate of the Greek word for messenger, angel.
Another author, Atharvan, derives from the old Iranian root, atar, meaning fire. The third
author, Bhrigu, was the name of a tribe which opposed Sudas in the battle of ten kings in
the Rig Veda, and his name has also been related to a Greek word for fire. The fourth
author is Brahmin, the name which was given to the Atharvan priest, which eventually
became so sacred that it was used as a name not only for the priestly caste but even for
God the Creator.
In addition to physicians the Vedic Aryans also held in contempt Atharvan astrologers as
well as magic, but from this came not only astrology but also the beginning of Ayurvedic
medicine. Like most ancient peoples, they also believed that the main cause of disease
was evil spirits, possession, or what we would call psychological factors. The magical
elements, particularly the abhicara, and the subjects of healing, herbs, and cooking,
which were mostly in the woman's domain, made the Atharva Veda obnoxious to many
Vedic priests. However, these rituals were very popular, and the Brahmin priest's share of
the fees soon became equal to the other three priests' combined. Eventually this shamanic
tradition had to be incorporated into the Vedic religion, especially later when it faced the
new challenges of Jainism and Buddhism.
The Brahmin caste became even stronger, and their wealth can be seen by the belief that
the cow by right belonged exclusively to them. Taxes were collected probably by the
warrior Kshatriya caste from the Vaisya artisans, farmers, and merchants. The Sudra
workers were too poor to be taxed, and the Brahmins were exempt. One verse (Atharva
Veda 3:29:3) describes heaven as "where a tax is not paid by a weak man for a stronger."
Marriage ceremonies are included. Here is a brief example:
I am he; you are she.

I am song; you are verse.
I am heaven; you are earth.
Let us two dwell together here;
let us generate children.8
According to the Atharva Veda (5:17:8-9), a Brahmin could take a wife from the husband
of any other caste simply by seizing her hand. Book 18 contains only funeral verses.
There are coronation rites for kings, though the prayer is that the people will choose the
king, usually already selected by heredity or the council. Philosophy and abstraction are
creeping in, as there are two hymns to the deity of time, and kama (love, desire, pleasure)
is praised as "the first seed of the mind" that generated heaven. (Atharva Veda 19:52)
Let us conclude this section on the Atharva Veda with some selections from its beautiful
hymn to the Earth as a sample of the more positive expression of the Vedas:
High Truth, unyielding Order, Consecration,

Ardor and Prayer and Holy Ritual
uphold the Earth, may she, the ruling Mistress
of what has been and what will come to be,
for us spread wide a limitless domain.
Untrammeled in the midst of men, the Earth,

adorned with heights and gentle slopes and plains,
bears plants and herbs of various healing powers.
May she spread wide for us, afford us joy!
On whom are ocean, river, and all waters,

on whom have sprung up food and plowman's crops,
on whom moves all that breathes and stirs abroad -
Earth, may she grant to us the long first draught!
To Earth belong the four directions of space.

On her grows food; on her the plowman toils.
She carries likewise all that breathes and stirs.
Earth, may she grant us cattle and food in plenty!
On whom the men of olden days roamed far,

on whom the conquering Gods smote the demons,
the home of cattle, horses, and of birds,
may Earth vouchsafe to us good fortune and glory!
Bearer of all things, hoard of treasures rare,

sustaining mother, Earth the golden-breasted
who bears the Sacred Universal Fire,
whose spouse is Indra - may she grant us wealth!
Limitless Earth, whom the Gods, never sleeping,

protect forever with unflagging care,
may she exude for us the well-loved honey,
shed upon us her splendor copiously!
Earth, who of yore was Water in the oceans,

discerned by the Sages' secret powers,
whose immortal heart, enwrapped in Truth,
abides aloft in the highest firmament,
may she procure for us splendor and power,
according to her highest royal state!
On whom the flowing Waters, ever the same,

course without cease or failure night and day,
may she yield milk, this Earth of many streams,
and shed on us her splendor copiously!
May Earth, whose measurements the Asvins marked,

over whose breadth the foot of Vishnu strode,
whom Indra, Lord of power, freed from foes,
stream milk for me, as a mother for her son!
Your hills, O Earth, your snow-clad mountain peaks,
your forests, may they show us kindliness!
Brown, black, red, multifarious in hue
and solid is this vast Earth, guarded by Indra.
Invincible, unconquered, and unharmed,
I have on her established my abode.
Impart to us those vitalizing forces

that come, O Earth, from deep within your body,
your central point, your navel, purify us wholly.
The Earth is mother; I am son of Earth.
The Rain-giver is my father; may he shower on us blessings!
The Earth on which they circumscribe the altar,

on which a band of workmen prepare the oblation,
on which the tall bright sacrificial posts
are fixed before the start of the oblation -
may Earth, herself increasing, grant us increase!
That man, O Earth, who wills us harm, who fights us,

who by his thoughts or deadly arms opposes,
deliver him to us, forestalling action.
All creatures, born from you, move round upon you.

You carry all that has two legs, three, or four.
To you, O Earth, belong the five human races,
those mortals upon whom the rising sun
sheds the immortal splendor of his rays.
May the creatures of earth, united together,

let flow for me the honey of speech!
Grant to me this boon, O Earth.
Mother of plants and begetter of all things,

firm far-flung Earth, sustained by Heavenly Law,
kindly and pleasant is she. May we ever
dwell on her bosom, passing to and fro!...
Do not thrust us aside from in front or behind,

from above or below! Be gracious, O Earth.
Let us not encounter robbers on our path.
Restrain the deadly weapons!
As wide a vista of you as my eye

may scan, O Earth, with the kindly help of Sun,
so widely may my sight be never dimmed
in all the long parade of years to come!
Whether, when I repose on you, O Earth,

I turn upon my Right side or my left,
or whether, extended flat upon my back,
I meet your pressure from head to foot,
be gentle, Earth! You are the couch of all!
Whatever I dig up of you, O Earth,

may you of that have quick replenishment!
O purifying One, may my thrust never
reach Right into your vital points, your heart!
Your circling seasons, nights succeeding days,

your summer, O Earth, your splashing rains, your autumn,
your winter and frosty season yielding to spring---
may each and all produce for us their milk!...
From your numberless tracks by which mankind may travel,

your roads on which move both chariots and wagons
your paths which are used by the good and the bad,
may we choose a way free from foes and robbers!
May you grant us the blessing of all that is wholesome!
She carries in her lap the foolish and also the wise.
She bears the death of the wicked as well as the good.
She lives in friendly collaboration with the boar,
offering herself as sanctuary to the wild pig....
Peaceful and fragrant, gracious to the touch,

may Earth, swollen with milk, her breasts overflowing,
grant me her blessing together with her milk!
The Maker of the world sought her with oblations

when she was shrouded in the depth of the ocean.
A vessel of gladness, long cherished in secret,
the earth was revealed to mankind for their joy.
Primeval Mother, disperser of men,

you, far-flung Earth, fulfill all our desires.
Whatever you lack, may the Lord of creatures,
the First-born of Right, supply to you fully!
May your dwellings, O Earth, free from sickness and wasting,

flourish for us! Through a long life, watchful,
may we always offer to you our tribute!
O Earth, O Mother, dispose my lot

in gracious fashion that I be at ease.
In harmony with all the powers of Heaven
set me, O Poet, in grace and good fortune!9
Brahmanas
Between about 900 and 700 BC the Brahmanas were written in prose as sacerdotal
commentaries on the four Vedas to guide the practices of the sacrifices and give
explanations often mythical and fanciful for these customs. However, their limited focus
of justifying the priestly actions in the sacrifices restricted the themes of these first
attempts at imaginative literature. Nevertheless they do give us information about the
social customs of this period and serve as a transition from the Vedas to the Aranyakas
and the mystical Upanishads.
The caste system based on color (varna) was now established, though not as rigidly as it
became later. The essential difference was between the light-skinned Aryans, who made
up the top three castes of the priestly Brahmins, warrior Kshatriyas, and artisan Vaishyas,
and the dark-skinned Dasas, who were the servant Sudras. Sudras, like women, could not
own property, and only rarely did they rise above service positions. The Vaishyas were
the basis of the economic system of trade, crafts, and farming. The Vaishyas were
considered inferior by the Brahmins and Kshatriyas, and a female was generally not
allowed to marry below her caste, though it was common for a male to do so. Even a
Brahmin's daughter was not supposed to marry a Kshatriya.
The rivalry for prestige and power was between the Brahmins and the Kshatriyas or
rajanyas. Brahmins often held debates on Brahman and other religious issues. Janaka, a
rajanya gained knowledge and defeated some Brahmins in discussion. So some Brahmins
suggested a symposium on Brahman to prove who was superior, but since Brahmins were
expected to be superior on these issues, Yajnavalkya prudently replied, "We are
Brahmins; he is a rajanya. If we win, whom shall we say that we have defeated? But if he
defeats us, they will say a rajanya has defeated Brahmins; so let us not convene this
symposium."10
Kings were consecrated by Vedic rites and ruled with the help of the assembly (sabha)
that met in a hall to administer justice; women were excluded. Ordeals were used, such as
making a suspected thief touch a hot ax to see if his hand burned, which might be the
origin of the saying, "being caught red-handed." Politics and legislation took place in a
larger council (samiti). Taxes were collected to support these institutions and the army.
Each village was administered by a Gramani, a Vaisya who functioned like a mayor with
civil rather than military authority. The Gramani and the royal charioteer (Suta) were
considered the kingmakers. This latter privileged position was not merely the driver of
the king but also his chief advisor and perhaps storyteller as well. The royal priest or
Purohito was also supposed to advise the king in peace and protect him in war. The
season of dew after the monsoons ended was considered the time for "sacking cities," as
ambitious kings came into conflict with each other in wars.
In addition to the discussions of sacerdotal matters, the Brahmanas do contain some

stories meant to explain or rationalize their religious practices. Some of these are quite
imaginative, though the usual pattern is for the hero to discover a rite to perform or a
chant to intone which miraculously solves whatever problem is pressing to give a happy
ending.
Wendy O'Flaherty has translated some stories from the Jaiminiya Brahmana, illustrating
how they dealt with the fears of death, God, the father, wives, and demonic women;
many of these stories are sexually explicit, indicating that these people were not afraid of
discussing their sexuality. However, since the usual way of handling these fears was to
use a sacrificial ritual, the solutions probably had only limited social and psychological
value.
The most famous of these stories, and the best in my opinion, is the tale of Bhrigu's
journey in the other world. Bhrigu was the son of Varuna and devoted to learning, and he
thought that he was better than the other Brahmins and even better than the gods and his
own father. So Varuna decided to teach him something by stopping his life breaths,
causing Bhrigu to enter the world beyond, where he saw someone cut another man to
pieces and eat him, a second man eating another who was screaming, a third eating a man
who was silently screaming, another world where two women were guarding a treasure, a
fifth where a stream of blood was guarded by a naked black man with a club and a stream
of butter provided all the desires of golden men in golden bowls, and a sixth world where
flowed five rivers of blue and white lotuses and flowing honey with wonderful music,
celestial nymphs dancing and singing, and a fragrant odor.
When Bhrigu returned, his father Varuna explained to him that the first man represented
people who in ignorance destroy trees, which in turn eat them; the second are those who
cook animals that cry out and in the other world are eaten by them in return; the third are
those who ignorantly cook rice and barley, which scream silently and also eat them in
return; the two women are Faith and non-Faith; the river of blood represents those who
squeeze the blood out of a Brahmin, and the naked black man guarding is Anger; but the
true sacrificers are the golden men, who get the river of butter and the paradise of the five
rivers.
To me this myth is a clear warning against the harmful actions of deforestation and meat-
eating, and even the eating of living vegetables is to be done in silent respect. It shows an
intuitive understanding of the principle of karma or the consequences of action as well as
the growing importance of the concept of faith in addition to the usual theme of the
sacrifice.
The power of the word is increasing, as the sacrifices were glorified and given power
even over the Vedic gods. Japa or the practice of chanting a mantram like Aum practiced
ascetically with the sacrifices was believed to produce all one's desires. At the same time
knowledge was beginning to be valued. In one exchange mind says that speech merely
imitates it, but speech emphasizes the importance of expression and communication;
however, Prajapati decides that mind is more important even than the word.
This new god, Prajapati, is said to have given birth to both the gods and the demons. The
ethical principle of truth appears as the gods are described as being truthful and the
demons as being false. However, realizing the ways of the world, many complain that the
demons grew strong and rich, just as cattle like salty soil; but by performing the sacrifice
the gods attained the whole truth and triumph, as, analogically I might add, people will
eventually realize that cattle as well as salt ruins the land.
Prajapati not only was the first to sacrifice but was considered the sacrifice itself. He
practiced tapas to create by the heat of his own effort, and this heat was also related to
cosmic fire and light as well as the warmth of the body and breath. Another concept of
energy associated with the breath was prana; it also was identified with goodness, as the
texts imply that as the life force it cannot be impure or bad. Prajapati not only created but
entered into things as form and name, giving them order. Eventually Prajapati would be
replaced by Brahman, who was identified with truth and would become the Creator God
in the trinity that would include Vishnu, a sun-god who becomes the Preserver, and
Shiva, who is derived from the indigenous Rudra, the Destroyer. With all the mental
activity going on analyzing the rites and their explanation, abstractions were increasing in
the religion.
A judgment after death using a scale to weigh good against evil is described in the
Satapatha Brahmana, an idea which may have been transported from Egypt by
merchants. This text recommends that the one who knows this will balance one's deeds in
this world so that in the next the good deeds will rise, not the evil ones. Belief in repeated
lives through reincarnation is indicated in several passages in the Brahmanas. A beef-
eater is punished by being born into a strange and sinful creature. As knowledge rivaled
the value of ritual, this new problem of how to escape from an endless cycle of rebirth
presented itself.
Aranyakas
The larger body of Vedic literature is divided into two parts with the four Rig, Sama,
Yajur, and Atharva Samhitas and their Brahmanas making up the Karmakanda on the
work of the sacrifices and the Aranyakas and the Upanishads the section on knowledge
called the Jnanakanda. The Aranyakas and the Upanishads were tacked on to the end of
Brahmanas, and the only three Aranyakas extant share the names of the Brahmanas they
followed and the Upanishads they preceded: Aitareya, Kausitaki, and the Taittiriya; the
first two are associated with the Rig Veda, the last with the Yajur Veda.
The Aranyakas are called the forest texts, because ascetics retreated into the forest to
study the spiritual doctrines with their students, leading to less emphasis on the sacrificial
rites that were still performed in the towns. They were transitional between the
Brahmanas and the Upanishads in that they still discuss rites and have magical content,
dull lists of formulas and some hymns from the Vedas as well as the early speculations
and intellectual discussions that flowered in the Upanishads. The sages who took in
students in their forest hermitages were not as wealthy as the Brahmins in the towns who
served royalty and other wealthy patrons.
The Taittiriya Aranyaka tells how when the Vataramsa sages were first approached by
other sages, they retreated; but when the sages came back with faith and tapas (ardor),
they instructed them how to expiate the sin of abortion. Prayers were offered for pregnant
women whether they were married or not, even if the father was unknown because of
promiscuity. Yet the double standard against women for unchastity was in effect, unless a
student seduced the teacher's wife. Truth was the highest value; through truth the right to
heaven was retained. Debtors were in fear of punishment in hell, probably because the
social punishments in this world were severe---torture and perhaps even death.
The emphasis now was on knowledge, even on wisdom, as they prayed for intelligence.
The concept of prana as the life energy of the breath is exalted as that which establishes
the entire soul. Prana is found in trees, animals, and people in ascending order. Human
immortality is identified with the soul (atman), not the body. Hell is still feared, but by
practicing austerity (tapas) to gain knowledge individuals hope to be born into a better
world after death or be liberated from rebirth. Non-attachment (vairagya) also purifies
the body and overcomes death.
The essence of the Vedic person was considered Brahman, and the knower or inner
person was known as the soul (atman). The guardians of the spiritual treasures of the
community were called Brahmavadins (those who discuss Brahman). A son approached
his father and asked what was supreme. The father replied, "Truth, tapas, self-control,
charity, dharma (duty), and progeny."11
Early Upanishads
The term Upanishad means literally "those who sit near" and implies listening closely to
the secret doctrines of a spiritual teacher. Although there are over two hundred
Upanishads, only fifteen are mentioned by the philosophic commentator Shankara (788-
820 CE). These fifteen and the Maitri are considered Vedic and the principal
Upanishads; the rest were written later and are related to the Puranic worship of Shiva,
Shakti, and Vishnu. The oldest and longest of the Upanishads are the Brihad-Aranyaka
and the Chandogya from about the seventh century BC.
The Brihad-Aranyaka has three Aranyaka chapters followed by six Upanishad chapters.
The first chapter of the Brihad-Aranyaka Upanishad describes the world as represented
by the horse-sacrifice. The primordial battle between the gods and the devils accounts for
the evil found in the senses, mind, and speech, but by striking off the evil the divinities
were carried beyond death. The priest chants for profound aspiration, one of the most
famous verses from the Upanishads:
From the unreal lead me to the real!

From darkness lead me to light!
From death lead me to immortality!12
The primary message of the Upanishads is that this can be done by meditating with the
awareness that one's soul (atman) is one with all things. Thus whoever knows that one is
Brahman (God) becomes this all; even the gods cannot prevent this, since that one
becomes their soul (atman). Therefore whoever worships another divinity, thinking it is
other than oneself, does not know.
Out of God (Brahman) came the Brahmin caste of priests and teachers and the Kshatriyas
to rule, development through the Vaishyas and the Sudras. However, a principle was
created as justice (dharma), than which nothing is higher, so that a weak person may
control one stronger, as if by a king. They say that those who speak the truth speak justice
and vice versa, because they are the same. By meditating on the soul (atman) alone, one
does not perish and can create whatever one wants. Whatever suffering occurs remains
with the creatures; only the good goes to the soul, because evil does not go to the gods.
The soul is identified with the real, the immortal, and the life-breath (prana), which is
veiled by name and form (individuality). By restraining the senses and the mind, one may
rest in the space within the heart and become a great Brahmin and like a king may move
around within one's body as one pleases. The world of name and form is real, but the soul
is the truth or reality of the real. Immortality cannot be obtained through wealth, and all
persons and things in the world are dear not for love of them (husband, wife, sons,
wealth, gods, etc.); but for the love of the soul, all these are dear. The soul is the overlord
of all things, as the spokes of the wheel are held together by the hub.
The principle of action (karma) is explained as "one becomes good by good action, bad
by bad action."13 How can one get beyond the duality of seeing, smelling, hearing,
speaking to, thinking of, and understanding another? Can one see the seer, smell the
smeller, hear the hearer, think the thinker, and understand the understander? It is the soul
which is in all things; everything else is wretched. By passing beyond hunger and thirst,
sorrow and delusion, old age and death, by overcoming desire for sons, wealth, and
worlds, let a Brahmin become disgusted with learning and live as a child; disgusted with
that, let one become an ascetic until one transcends both the non-ascetic and the ascetic
states. Thus is indicated a spiritual path of learning and discipline that ultimately
transcends even learning and discipline in the soul, the inner controller, the immortal, the
one dwelling in the mind, whom the mind does not know, who controls the mind from
within.
The one departing this world without knowing the imperishable is pitiable, but the one
knowing it is a Brahmin. The following refrain is repeated often:
That soul is not this, not that.

It is incomprehensible, for it is not comprehended.
It is indestructible, for it is never destroyed.
It is unattached, for it does not attach itself.
It is unfettered; it does not suffer; it is not injured.14
The soul is considered intelligent, dear, true, endless, blissful, and stable. As a king
prepares a chariot or ship when going on a journey, one should prepare one's soul with
the mystic doctrines of the Upanishads. The knowledge that is the light in the heart
enables one to transcend this world and death while appearing asleep. The evils that are
obtained with a body at birth are left behind upon departing at death. One dreams by
projecting from oneself, not by sensing actual objects. In sleep the immortal may leave
one's nest and go wherever one pleases. In addition to being free from desire the ethical
admonition of being without crookedness or sin is also indicated. At death the soul goes
out first, then the life, and finally the breaths go out.
The soul is made of everything; as one acts, one becomes. The doer of good becomes
good; the doer of evil becomes evil. As is one's desire, such is one's resolve; as is the
resolve, such is the action, which one attains for oneself. When one's mind is attached,
the inner self goes into the action. Obtaining the consequences of one's actions, whatever
one does in this world comes again from the other world to this world of action (karma).
By releasing the desires in one's heart, one may be liberated in immortality, reaching
Brahman (God). One is the creator of all, one with the world. Whoever knows this
becomes immortal, but others go only to sorrow. The knowing is sought through the
spiritual practices of repeating the Vedas, sacrifices, offerings, penance, and fasting.
Eventually one sees everything, as the soul overcomes both the thoughts of having done
wrong and having done right. The evil does not burn one; rather one burns the evil. In the
soul's being the world-all is known. The student should practice self-restraint, giving, and
compassion.
The Chandogya Upanishad belongs to the Sama Veda and is the last eight chapters of the
ten-chapter Chandogya Brahmana. The first two chapters of the Brahmana discuss
sacrifices and other forms of worship. As part of the Sama Veda, which is the chants, the
Chandogya Upanishad emphasizes the importance of chanting the sacred Aum. The
chanting of Aum is associated with the life breath (prana), which is so powerful that
when the devils struck it, they fell to pieces.
The religious life recommended in the Chandogya Upanishad has three parts. The first is
sacrifice, study of the Vedas, and giving alms; the second is austerity; and the third is
studying the sacred knowledge while living in the house of a teacher. One liberal giver,
who had many rest-houses built and provided with food, said, "Everywhere people will
be eating of my food."15
The soul in the heart is identified with Brahman (God), and it is the same as the light
which shines higher than in heaven. Knowing and reverencing the sacrificial fire is
believed to repel evil-doing from oneself. To the one who knows the soul, evil action
does not adhere, just as water does not adhere to the leaf of the lotus flower. To know the
soul as divine is called the "Loveliness-uniter" because all lovely things come to such.
The doctrine of reincarnation is clearly implied in the Chandogya Upanishad as it

declares that those whose conduct is pleasant here will enter a pleasant womb of a
Brahmin, Kshatriya, or Vaisya; but those of stinking conduct will enter a stinking womb
of a dog, swine, or outcast. Thus reincarnation is explained as an ethical consequence of
one's actions (karma).
At death the voice goes into the mind, the mind into the breath, the breath into heat, and
heat into the highest divinity, the finest essence of truth and soul. Speaking to Svetaketu,
the teacher explains that a tree may be struck at the root, the middle, or the top, but it will
continue to live if pervaded by the living soul. Yet if the life leaves one branch of it, it
dries up; and if it leaves the whole of it, the whole dries up. Then the teacher explains
how the soul is the essence of life and does not die, concluding with the repeated refrain
that his student thus ought to identify with the soul.
Truly, indeed, when the living soul leaves it,

this body dies; the living soul does not die.
That which is the subtle essence
this whole world has for its soul.
That is reality (truth). That is the soul.
That you are, Svetaketu.16
Then the teacher placed salt in water and asked his student to taste different parts of the
water. Just so is Being hidden in all of reality, but it is not always perceived. Just as the
thief burns his hand on the hot ax when tested, the one who did not steal and is true does
not burn his hand, so the whole world has that truth in its soul.
Speech is to be valued, because it makes known right and wrong, true and false, good and
bad, pleasant and unpleasant. Mind is revered, because it enables one to do sacred works.
Will is valued, because heaven and earth and all things were formed by being willed.
Thought is important, because it is better not to be thoughtless. Meditation is revered,
because one attains greatness by meditating. Understanding is valued, because by it we
can understand everything. Strength maintains everything. Food, water, heat, and space
each have their values. Finally also memory, hope, and life (prana) are to be revered.
Those, who take delight in the soul, have intercourse with it and find pleasure and bliss in
it and freedom; but those, who do not, have perishable worlds and no freedom. The seer
does not find death nor sickness nor any distress but sees the all and obtains the all
entirely. The soul is free of evil, ageless, deathless, sorrowless, hungerless, and thirstless.
For those, who go from here having found the soul here, there is freedom in all worlds.
No evil can go into the Brahma-world.
The chaste life of the student of sacred knowledge is the essence of austerity, fasting, and
the hermit life, for in that way one finds the reality of the soul. The soul must be searched
out and understood. The Chandogya Upanishad concludes with the advice that one
should learn the Veda from the family of a teacher while working for the teacher, then
study in one's own home producing sons and pupils, concentrate one's senses upon the
soul, be harmless toward all living things except in the sacrifices (The religion has not yet
purified itself of animal sacrifices.), so that one may attain the Brahma-world and not
return here again. The implication is that one may become free of the cycle of
reincarnation.
The Taittiriya and Aitareya Upanishads were associated with Aranyakas of the same
name. In the Taittiriya Upanishad once again Aum is emphasized, as is peace of soul.
Prayers often end with Aum and the chanting of peace (shanti) three times. This may be
preceded by the noble sentiment, "May we never hate."17 One teacher says truth is first,
another austerity, and a third claims that study and teaching of the Veda is first, because it
includes austerity and discipline.
The highest goal is to know Brahman, for that is truth, knowledge, infinite and found
hidden in the heart of being and in the highest heaven, where one may abide with the
eternal and intelligent Spirit (Brahman). Words turn away from it, and the mind is baffled
by the delight of the eternal; the one who knows this shall not fear anything now or
hereafter. Creation becomes a thing of bliss, for who could labor to draw in breath or
have the strength to breathe it out if there were not this bliss in the heaven of one's heart?
The Aitareya Upanishad begins with the one Spirit creating the universe out of its being.
As guardians for the worlds, Spirit made the Purusha (person). Out of the cosmic egg
came speech, breath, eyes and sight, ears and hearing, skin, hair, and herbs; from the
navel and outbreath came death, and from the organ of pleasure seed and waters were
born.
In the concluding chapter of this short Upanishad the author asked who is this Spirit by
whom one sees and hears and smells and speaks and knows? The answer is the following:
That which is heart, this mind---that is,

consciousness, perception, discernment, intelligence,
wisdom, insight, persistence, thought, thoughtfulness,
impulse, memory, conception, purpose, life, desire, will
are all names of intelligence.18
All things are guided by and based on this intelligence of Spirit (Brahman). Ascending
from this world with the intelligent soul, one obtains all desires in the heavenly world,
even immortality.
The Kaushitaki Upanishad begins by asking if there is an end to the cycle of

reincarnation. The teacher answers that one is born again according to one's actions
(karma). Ultimately the one who knows Spirit (Brahman) transcends even good and evil
deeds and all pairs of opposites as a chariot-driver looks down upon two chariot wheels.
A ceremony is described whereby a dying father bequeaths all he has to his son. If he
recovers, it is recommended that he live under the lordship of his son or wander as a
religious mendicant. This practice of spiritual seeking as a beggar became one of the
distinctive characteristics of Indian culture.
A story is told of Pratardana, who by fighting and virility arrives at the beloved home of
Indra, who grants him a gift. Pratardana asks Indra to choose for him what would be most
beneficial to humanity, but Indra replies that a superior does not choose for an inferior.
Pratardana responds that then it is not a gift. After bragging of many violent deeds and
saying that anyone who understands him is not injured even after committing the worst
crimes such as murdering a parent, Indra identifies himself with the breathing spirit
(prana) of the intelligent soul (prajnatman). This breathing spirit is the essence of life
and thus immortal. It is by intelligence (prajna) that one is able to master all of the senses
and faculties of the soul. All these faculties are fixed in the intelligence, which is fixed in
the breathing spirit, which is in truth the blissful, ageless, immortal soul.
One does not become greater by good action nor less by bad action. One's own self
(atman) causes one to lead up from these worlds by good action or is led downward by
bad action. The soul itself (atman) is the world-protector and the sovereign of the world.
Thus ultimately the soul is responsible for everything it experiences.
It is mentioned in the Kaushitaki Upanishad that it is contrary to nature for a Kshatriya to

receive a Brahmin as a student. However, the Upanishads represent a time when the
Kshatriya caste began to compete with Brahmins in spiritual endeavors. Though the
Brahmins had control of the formal religion in the villages where the Kshatriyas
controlled the government, by tutoring their sons and others in the forest the Kshatriyas
developed a less ritualistic and traditional spirituality that is recorded in the mystical
Upanishads.
Kena, Katha, Isha, and Mundaka
The Kena Upanishad consists of an older prose section and some more recent verse with
which it begins. The word Kena means "by whom" and is the first word in a series of
questions asking by whom is the mind projected, by whom does breathing go forth, by
whom is speech impelled? What god is behind the eye and ear? The answer to these
questions points to a mystical self that is beyond the mind and senses but is that God by
which the mind and senses operate.
Those, who think they know it well, know it only slightly. What relates to oneself and the
gods needs to be investigated. Beyond thought it is not known by those who think they
know it. Beyond understanding it is not known by those who think they understand it, but
by those who realize they do not understand it. It is correctly known by an awakening, for
the one who knows it finds immortality. It can only be known by the soul. If one does not
know it, it is a great loss. The wise see it in all beings and upon leaving this world
become immortal.
In the prose section this mystical Spirit (Brahman) is shown to transcend the Vedic gods
of fire (Agni), wind (Vayu), and even powerful Indra, who being above the other gods at
least came nearest to it, realizing that it was Brahman. In summary the Kena Upanishad
concludes that austerity, restraint, and work are the foundation of the mystical doctrine;
the Vedas are its limbs, and truth is its home. The one who knows it strikes off evil and
becomes established in the most excellent, infinite, heavenly world.
The Katha Upanishad utilizes an ancient story from the Rig Veda about a father who
gives his son Nachiketas to death (Yama) but brings in some of the highest teachings of
mystical spirituality, helping us to realize why the Upanishads are referred to as the "end
of the Vedas" in the double sense of completing the Vedic scripture and in explaining the
ultimate goals.
When Vajashrava was sacrificing all his possessions, faith entered into Nachiketas, his
son, who asked his father three times to whom would he give him. Losing patience with
these pestering questions, the father finally said, "I give you to Death (Yama)."
Nachiketas knew that he was not the first to go to death, nor would he be the last, and like
grain one is born again anyway.
When he arrived at the house of Death, Yama was not there and only returned after three
days. Because Nachiketas had not received the traditional hospitality for three days,
Yama granted him three gifts. His first request was that his father would greet him
cheerfully when he returned. The second was that he be taught about the sacrificial fire.
These were easily granted.
The third request of Nachiketas was that the mystery of what death is be explained to
him, for even the gods have had doubts about this. Death tries to make him ask for
something else, such as wealth or long life with many pleasures, but Nachiketas firmly
insists on his original request, knowing that these other gifts will soon pass away.
So Death begins by explaining that the good is much better than the pleasant, which
Nachiketas has just proved that he understands. He wisely wants knowledge not
ignorance, and Death describes how those, who think themselves learned but who are
ignorant, run around deluded and are like the blind leading the blind. Those, who think
this world is the only one, continually come under the control of Death. Death explains
that this knowledge cannot be known by reasoning or thought, but it must be declared by
another. I interpret this to mean that it must be learned by direct experience or from one
who has had the experience.
Death tells how the truth is hard to see, but one must enter into the hidden, secret place in
the depth of the heart. By considering this as God, one through yoga (union) wisely
leaves joy and sorrow behind. One must transcend what is right and not right, what has
been done and will be done. The sacred word Aum is declared to be the imperishable
Spirit (Brahman). The wise realize that they are not born nor die but are unborn, constant,
eternal, primeval; this is not slain when the body is slain.
Smaller than the small, greater than the great, the soul is in the heart of every creature
here. The one who is not impulsive sees it and is free of sorrow. Through the grace of the
creator one sees the greatness of the soul. While sitting one may travel far; while lying
down one may go everywhere. Who else but oneself can know the god of joy and sorrow,
who is bodiless among bodies and stable among the unstable?
This soul is not obtained by instruction nor by intellect nor by much learning, but is
obtained by the one chosen by this; to such the soul reveals itself. However, it is not
revealed to those who have not ceased from bad conduct nor to those who are not
peaceful. Those, who drink of justice, enter the secret place in the highest heaven. Thus
correct ethics is a requirement, and one must also become peaceful.
Psychology is explained in the Katha Upanishad by using the analogy of a chariot. The
soul is the lord of the chariot, which is the body. The intuition (buddhi) is the chariot-
driver, the mind the reins, the senses the horses, and the objects of the senses the paths.
Those, who do not understand and whose minds are undisciplined with senses out of
control, are like the wild horses of a chariot that never reaches its goals; these go on to
reincarnate. The wise reach their goal with Vishnu and are not born again. The hierarchy,
starting from the bottom, consists of the objects of sense, the senses, the mind, the
intuition, the soul, the unmanifest, and the person (Purusha).
Though hidden, the soul may be seen by subtle seers with superior intellect. The
intelligent restrain speech with the mind, the mind with the knowing soul, the knowing
soul with the intuitive soul, and the intuitive soul with the peaceful soul. Yet the spiritual
path is as difficult as crossing on the sharpened edge of a razor. By discerning what has
no sound nor touch nor form nor decay nor taste nor beginning nor end, one is liberated
from the mouth of death.
A wise person, seeking immortality, looked within and saw the soul. The childish go after
outward pleasures and walk into the net of widespread death. The wise do not seek
stability among the unstable things here. Knowing the experiencer, the living soul is the
lord of what has been and what will be. This is the ancient one born from discipline
standing in the secret place. This is the truth that all things are one, but those, who see a
difference here, go from death to death like water runs to waste among the hills. The soul
goes into embodiment according to its actions and according to its knowledge.
The inner soul is in all things yet outside also; it is the one controller which when
perceived gives eternal happiness and peace. Its light is greater than the sun, moon, stars,
lightning, and fire which do not shine in the world illuminated by this presence. The
metaphor of an upside down tree is used to show that heaven is the true root of all life.
The senses may be controlled by the mind, and the mind by the greater self. Through
yoga the senses are held back so that one becomes undistracted even by the stirring of the
intuition. Thus is found the origin and the end. When all the desires of the heart are cut
like knots, then a mortal becomes immortal. There is a channel from the heart to the
crown of the head by which one goes up into immortality, but the other channels go in
various directions. One should draw out from one's body the inner soul, like an arrow
from a reed, to know the pure, the immortal. The Katha Upanishad concludes that with
this knowledge learned from Death with the entire rule of yoga, Nachiketas attained
Brahman and became free from passion and death, and so may any other who knows this
concerning the soul.
Greatly respected, the short Isha Upanishad is often put at the beginning of the
Upanishads. Isha means "Lord" and marks the trend toward monotheism in the
Upanishads. The Lord encloses all that moves in the world. The author recommends that
enjoyment be found by renouncing the world and not coveting the possessions of others.
The One pervades and transcends everything in the world.
Whoever sees all beings in the soul

and the soul in all beings
does not shrink away from this.
In whom all beings have become one with the knowing soul
what delusion or sorrow is there for the one who sees unity?
It is radiant, incorporeal, invulnerable,
without tendons, pure, untouched by evil.
Wise, intelligent, encompassing, self-existent,
it organizes objects throughout eternity.19
The One transcends ignorance and knowledge, non-becoming and becoming. Those, who
know these pairs of opposites, pass over death and win immortality. The Isha Upanishad
concludes with a prayer to the sun and to Agni.
The Mundaka Upanishad declares Brahman the first of the gods, the creator of all and the
protector of the world. Connected to the Atharva Veda the Mundaka Upanishad has
Brahman teaching his eldest son Atharvan. Yet the lower knowledge of the four Vedas
and the six Vedangas (phonetics, ritual, grammar, definition, metrics, and astrology) is
differentiated from the higher knowledge of the imperishable source of all things. The
ceremonial sacrifices are to be observed; but they are now considered "unsafe boats," and
fools, who approve them as better, go again to old age and death.
Like the Katha, the Mundaka Upanishad warns against the ignorance of thinking oneself
learned and going around deluded like the blind leading the blind. Those, who work
(karma) without understanding because of attachment, when their rewards are exhausted,
sink down wretched. "Thinking sacrifices and works of merit are most important, the
deluded know nothing better."20 After enjoying the results of their good works, they
enter this world again or even a lower one. The Mundaka Upanishad recommends a more
mystical path:
Those who practice discipline and faith in the forest,

the peaceful knowers who live on charity,
depart without attachment through the door of the sun,
to where lives the immortal Spirit, the imperishable soul.
Having tested the worlds won by works,
let the seeker of God arrive at detachment.
What is not made is not attained by what is done.21
To gain this knowledge the seeker is to go with fuel in hand to a teacher who is learned in
the scriptures and established in God. Approaching properly, calming the mind and
attaining peace, the knowledge of God may be taught in the truth of reality by which one
knows the imperishable Spirit.
The formless that is higher than the imperishable and is the source and goal of all beings
may be found in the secret of the heart. The reality of immortal life may be known by
using the weapons of the Upanishads as a bow, placing an arrow on it sharpened by
meditation, stretching it with thought directed to that, and knowing the imperishable as
the target. Aum is the bow; the soul is the arrow; and God is the target. Thus meditating
on the soul and finding peace in the heart, the wise perceive the light of blissful
immortality. The knot of the heart is loosened, all doubts vanish, and one's works
(karma) cease when it is seen. Radiant is the light of lights that illuminates the whole
world. God truly is this immortal, in front, behind, to the right and left, below and above;
God is all this great universe.
By seeing the brilliant creator, the God-source, being a knower, the seer shakes off good
and evil, reaching the supreme identity of life that shines in all beings. Enjoying the soul,
doing holy works, such is the best knower of God. The soul can be attained by truth,
discipline, correct knowledge, and by studying God. Truth conquers and opens the path to
the gods by which sages, whose desires are satisfied, ascend to the supreme home. Vast,
divine, subtler than the subtle, it shines out far and close by, resting in the secret place
seen by those with vision. It is not grasped by sight nor speech nor angels nor austerity
nor work but by the grace of wisdom and the mental purity of meditation which sees the
indivisible.
Whatever world a person of pure heart holds clearly in mind is obtained. Yet whoever
entertains desires, dwelling on them, is born here and there on account of those desires;
but for the one whose desire is satisfied, whose soul is perfected, all desires here on earth
vanish away. This soul is not attained by instruction nor intellect nor much learning but
by the one whom it chooses, who enters into the all itself. Ascetics with natures purified
by renunciation enter the God-worlds and transcend death. As rivers flow into the ocean,
the liberated knower reaches the divine Spirit. Whoever knows that supreme God
becomes God.
Later Upanishads
These Upanishads are being discussed in this chapter in their estimated chronological
order. The previous group is from about the sixth century BC, and thus some of them are
probably contemporary with the life of the Buddha (563-483 BC). This next group is
almost certainly after the time of the Buddha, but it is difficult to tell how old they are.
The Prashna Upanishad is also associated with the Atharva Veda and discusses six
questions; Prashna means question. Six men approached the teacher Pippalada with
sacrificial fuel in hands and questions in their minds. Pippalada agreed to answer their
questions if they would live with him another year in austerity, chastity, and faith.
The first question is, "From where are all these creatures born?"22 The answer is that the
Creator (Prajapati) wanted them, but two paths are indicated that lead to reincarnation
and immortality. The second question is how many angels support and illumine a creature
and which is supreme? The answer is space, air, fire, water, earth, speech, mind, sight,
and hearing, but the life-breath (prana) is supreme. The third question seeks to know the
relationship between this life-breath and the soul. The short answer is, "This life is born
from the soul (atman)."23
The fourth question concerns sleep, waking, and dreams. During sleep the mind re-
experiences what it has seen and heard, felt and thought and known. When one is
overcome by light, the god dreams no longer; then all the elements return to the soul in
happiness. The fifth question asks about the result of meditating on the word Aum. When
someone meditates on all three letters, then the supreme may be attained. The sixth
question asks about the Spirit with sixteen parts. The sixteen parts of the Spirit are life,
faith, space, air, light, water, earth, senses, mind, food, virility, discipline, affirmations
(mantra), action, world, and naming (individuality). All the parts are like spokes of a
wheel, the hub of which is the Spirit.
In the Shvetashvatara Upanishad monotheism takes the form of worshipping Rudra
(Shiva). The later quality of this Upanishad is also indicated by its use of terms from the
Samkhya school of philosophy. The person (Purusha) is distinguished from nature
(Prakriti), which is conceived of as illusion (maya). The method of devotion (bhakti) is
presented, and the refrain "By knowing God one is released from all fetters" is often
repeated. Nevertheless the Upanishadic methods of discipline and meditation are
recommended to realize the soul by controlling the mind and thoughts. Breathing
techniques are also mentioned as is yoga. The qualities (gunas) that come with action
(karma) and its consequences are to be transcended. Liberation is still found in the unity
of God (Brahman) by discrimination (samkhya) and union (yoga). By the highest
devotion (bhakti) for God and the spiritual teacher (guru) all this may be manifested to
the great soul (mahatma).
The short Mandukya Upanishad is associated with the Atharva Veda and delineates four
levels of consciousness: waking, dreaming, deep sleep, and a fourth mystical state of
being one with the soul. These are associated with the three elements of the sacred chant
Aum (a, u, and m) and the silence at its cessation. Thus this sacred chant may be used to
experience the soul itself.
The thirteenth and last of what are considered the principal Upanishads is the Maitri
Upanishad. It begins by recommending meditation upon the soul and life (prana). It tells
of a king, Brihadratha, who established his son as king and, realizing that his body is not
eternal, became detached from the world and went into the forest to practice austerity.
After a thousand days Shakayanya, a knower of the soul, appeared to teach him. The king
sought liberation from reincarnating existence. The teacher assures him that he will
become a knower of the soul. The serene one, who rising up out of the body reaches the
highest light in one's own form, is the soul, immortal and fearless.
The body is like a cart without intelligence, but it is driven by a supersensuous, intelligent
being, who is pure, clean, void, tranquil, breathless, selfless, endless, undecaying,
steadfast, eternal, unborn, and independent. The reins are the five organs of perception;
the steeds are the organs of action; and the charioteer is the mind. The soul is unmanifest,
subtle, imperceptible, incomprehensible, selfless, pure, steadfast, stainless, unagitated,
desireless, fixed like a spectator, and self-abiding.
How then does the soul, overcome by the bright and dark fruits of action (karma), enter
good or evil wombs? The elemental self is overcome by these actions and pairs of
opposites, the qualities (gunas) of nature (prakriti) and does not see the blessed one, who
causes action standing within oneself. Bewildered, full of desire, distracted, this self-
conceit binds oneself by thinking "This is I," and "That is mine." So as a bird is caught in
a snare, it enters into a good or evil womb.
Yet the cause of these actions is the inner person. The elemental self is overcome by its
attachment to qualities. The characteristics of the dark quality (tamas) are delusion, fear,
despondency, sleepiness, weariness, neglect, old age, sorrow, hunger, thirst,
wretchedness, anger, atheism, ignorance, jealousy, cruelty, stupidity, shamelessness,
meanness, and rashness. The characteristics of the passionate quality (rajas) are desire,
affection, emotion, coveting, malice, lust, hatred, secretiveness, envy, greed, fickleness,
distraction, ambition, favoritism, pride, aversion, attachment, and gluttony.
How then may this elemental self on leaving this body come into complete union with the
soul? Like the waves of great rivers or the ocean tide, it is hard to keep back the
consequences of one's actions or the approach of death. Like the lame bound with the
fetters made of the fruit of good and evil, like the prisoner lacking independence, like the
dead beset by fear, the intoxicated by delusions, like one rushing around are those
possessed by an evil spirit; like one bitten by a snake are those bitten by objects of sense;
like the gross darkness of passion, the juggling of illusion, like a falsely apparent dream,
like an actor in temporary dress or a painted scene falsely delighting the mind, all these
attachments prevent the self from remembering the highest place.
The antidote is to study the Veda, to pursue one's duty in each stage of the religious life,
and to practice the proper discipline, which results in the pure qualities (sattva) that lead
to understanding and the soul. By knowledge, discipline, and meditation God is
apprehended, and one attains undecaying and immeasurable happiness in complete union
with the soul. The soul is identical with the various gods and powers.
Having bid peace to all creatures and gone to the forest,

then having put aside objects of sense,
from out of one's own body one should perceive this,
who has all forms, the golden one, all-knowing,
the final goal, the only light."24
The means of attaining the unity of the One is the sixfold yoga of breath control
(pranayama), withdrawal of the senses (pratyahara), attention (dhyana), concentration
(dharana), contemplation (tarka), and meditation (samadhi).
When one sees the brilliant maker,

lord, person, the God-source,
then, being a knower, shaking off good and evil,
the sage makes everything one in the supreme imperishable.25
When the mind is suppressed, one sees the brilliant soul, which is more subtle than the
subtle; having seen the soul oneself, one becomes selfless and is regarded as
immeasurable, without origin - the mark of liberation (moksha). By serenity of thought
one destroys good and evil action (karma). In selflessness one attains absolute unity.
The sound Aum may be used. Meditation is directed to the highest principle within and
also outer objects, qualifying the unqualified understanding; but when the mind has been
dissolved, there is the bliss witnessed by the soul that is the pure and immortal Spirit. But
if one is borne along by the stream of the qualities, unsteady, wavering, bewildered, full
of desire, and distracted one goes into self-conceit. Standing free from dependence,
conception, and self-conceit is the mark of liberation.
The influence of Buddhism can be seen in the description of liberation from one's own
thoughts. As fire destitute of fuel goes out, so thought losing activity becomes extinct in
its source. What is one's thought, that one becomes; this is the eternal mystery. By the
serenity of thought one destroys good and bad karma; focused on the soul, one enjoys
eternal delight. The mind is the means of bondage and release. Though the sacrificial fire
is still important, meditation has become the primary means of liberation.
The Mahanarayana Upanishad is a long hymn to various forms of God with prayers for
everything from wealth to liberation. At one point the author identifies with the divine
light:
I am that supreme light of Brahman

which shines as the inmost essence of all that exists.
In reality I am the same infinite Brahman
even when I am experiencing myself
as a finite self owing to ignorance.
Now by the onset of knowledge
I am really that Brahman which is my eternal nature.
Therefore I realize this identity
by making myself, the finite self,
an oblation into the fire
of the infinite Brahman which I am always.
May this oblation be well made.26
The Jabala Upanishad, which is quoted by Shankara, gives a description of the four
stages of religious life for a pious Hindu. Yajnavalkya suggests that after completing the
life of a student, a householder, and a forest dweller, let one renounce, though one may
renounce while a student or householder if one has the spirit of renunciation. Suicide
apparently was not forbidden, for to the one who is weary of the world but is not yet fit to
become a recluse, Yajnavalkya recommends a hero's death (in battle), fasting to death,
throwing oneself into water or fire, or taking a final journey (to exhaustion). The
wandering ascetic though wearing an orange robe, with a shaven head, practicing non-
possession, purity, nonviolence, and living on charity obtains the state of Brahman.
The Vajrasuchika Upanishad claims to blast ignorance and exalts those endowed with
knowledge. It raises the question who is of the Brahmin class. Is it the individual soul, the
body, based on birth, knowledge, work, or performing the rites? It is not the individual
soul (jiva), because the same soul passes through many bodies. It is not the body, because
all bodies are composed of the same elements even though Brahmins tend to be white,
Kshatriyas red, Vaishyas tawny, and Sudras dark in complexion. It is not birth, because
many sages are of diverse origin. It is not knowledge, because many Kshatriyas have
attained wisdom and seen the highest reality. It is not work, because good men perform
works based on their past karma. It is not performing the rites, because many Kshatriyas
and others have given away gold as an act of religious duty.
The true Brahmin directly perceives the soul, which functions as the indwelling spirit of
all beings, blissful, indivisible, immeasurable, realizable only through one's experience.
Manifesting oneself directly through the fulfillment of nature becomes rid of the faults of
desire, attachment, spite, greed, expectation, bewilderment, ostentation, and so on and is
endowed with tranquillity. Only one possessed of these qualities is a Brahmin. This
flexible viewpoint indicates that the caste system may not yet have been as rigid as it was
later to become.
Although as the major teachings passed down orally from the century before the Buddha,
the Upanishads don't tell us too much about the worldly society of India, they do express
a widespread mysticism and spiritual life-style that was to prepare the way for the new
religions of Jainism and Buddhism as well as the deepened spirituality and mystical
philosophies of Hinduism. The values of the teachers and ascetics of this culture that has
been likened to the New Thought movement of the recent New Age philosophy were
spiritual and other worldly, but if they did not do much to improve the whole society, at
least they did not do the harm of the conquering Aryans.
A personal educational system of spiritual tutoring for adults developed, and individuals
were encouraged to improve themselves spiritually as they gave and received charity.
(When renouncing they gave to charity; then they accepted charity for basic sustenance.)
The rituals of animal sacrifices were de-emphasized, and knowledge became greatly
valued, especially self-knowledge. The doctrine of reincarnation made the sacrifices for a
better life now or in the future eventually give way to the higher spiritual goal of
liberation from the entire cycle of rebirth. Thus austerity and meditation became the
primary methods of spiritual realization.
Introduction to the Yoga Sutras
The greatest classical text from the yoga school of Indian philosophy is the YOGA
SUTRAS by Patanjali, thought to have been written in the second century BC. These
"threads" on yoga or union are extremely terse, stating concisely and often precisely
essential points. The text may be explained and interpreted by commentaries or a teacher.
Yoga practice is considered complementary to the Sankhya philosophy, the goal being
the realization of freedom in Spirit from the world of Nature.
This psychological method of liberation is called raja or royal yoga or the yoga of the
eight steps, which may be listed as follows:
1. Restraint: nonviolence, not lying, not stealing, not lusting, and not possessing;
2. Observances: cleanliness, contentment, discipline, self-study, and surrender to the
Lord;
3. Posture or physical exercises;
4. Breath control;
5. Sublimation or withdrawal from the senses;
6. Attention;
7. Concentration;
8. Meditation.
YOGA SUTRAS
UNION THREADS
by Patanjali
1. Meditation
2. Practice
3. Powers
4. Freedom
1. Meditation
Now union is explained.

Union is the control of the modifications of consciousness.
Then the seer stands in its own form,
at other times identified with the modifications.
Modifications are of five kinds, painful and not painful:

knowledge, error, imagination, sleep, memory.
Perception, inference, and testimony are knowledge.
Error is false knowledge that is not formed from reality.
Sound knowledge following no object is imagination.
The absence of wakefulness is the modifying object of sleep.
The experienced object presented is memory.
By practice and detachment they are controlled.

Standing there with effort is practice.
For that, a long time of constant attention
firmly establishes it.
Getting free of the desire

for experiences heard and material objects
is by the mastery of detachment.
That is highest
when the power of the Spirit overcomes the qualities.
Reasoning, discriminating, joyful awareness

of the unity of the universe and self
is supreme meditation.
Cessation by renunciation
and constant practice in dissolving impressions
is the other,
which is undifferentiated existence,
bodilessness, absorption in supreme nature,
in others faith, enthusiasm, memory, meditation, wisdom.
To those of intense energy it comes soon.

From mild to moderate to intense practice
brings the best results;
or it is achieved by surrendering oneself to the Lord.
Untouched by afflictions, actions, and their results,

is the perfect Spirit of the Lord.
There is infinite the seed of omniscience.
That one is even the ancients' teacher,
beyond the limits of time.
Its manifest symbol is the sound current.
Constant practice of that with feeling brings success.
From that comes cosmic consciousness
and also the absence of obstacles.
Disease, laziness, indecision, apathy, lethargy,

craving sense-pleasure, erroneous perception,
lack of concentration, unstable attention,
these are the obstacles that distract consciousness.
Sorrow, worry, restlessness, and irregular breathing
accompany the distractions.
To overcome them practice that oneness.
Cultivating the feelings of

friendship, compassion, joy, and equanimity
toward those who are happy, suffering, worthy, and unworthy,
purifies consciousness,
as does the expelling and retaining of the breath.
Also subtle vision produces

the best modification of the higher consciousness
bringing the mind into stability,
as does the transcendent inner Light,
and the consciousness that controls all passions,
and the analytical knowledge of dreams and sleep,
and concentration according to choice;
from the atom to the infinite is this mastery.
Lessened modifications become transparent
like a crystal receiver receiving knowable objects
transforming itself to the appearance of the objects.
There sound knowledge arranged meaningfully
simultaneously is thought transformation.
Memory purified so that it is empty of its own form,

the object shining alone is transformation without thought.
By this process also
with discrimination and without discrimination
subtle elements are explained.
The realm of the subtle elements
ends with undefinable nature.
These are only meditation with seed.
Without discrimination
the undisturbed flow of the oversoul is blessed.
There wisdom is identical with direct truth.
Verbal inferences are different in essence
from these specific objects of truth.
The impression arising from this
prevents all other impressions.
Control of even that
controls everything in seedless meditation.
2. Practice
Discipline, self-study, and surrender to the Lord

work toward union,
for the purpose of bringing about meditation
and in order to remove obstacles.
Ignorance, egoism, attachment, aversion,

and clinging to life are the obstacles.
Ignorance is the field of the others
whether dormant, disappearing, overcome, or expanded.
Regarding the non-eternal, impure, painful non-soul
as the eternal, pure, pleasant soul awareness is ignorance.
The subject appears to be identified
with the power of seeing in egoism.
Dwelling upon pleasure is attachment.
Dwelling upon pain is aversion.
Flowing by itself even in the wise
is the established clinging to life.
These are overcome by

reversing propagation to the subtle.
Concentration overcomes their effects.
Obstacles result in action patterns
which cause suffering in this life and the next.
Existing roots ripen into species, life, and experience.
They bear fruit as pleasure or pain
caused by virtue or vice.
By reason of the pains of change
and the opposing effects of the qualities,
all are suffering to the discriminating.
Avoidable is the suffering which has not yet come.

The cause of the avoidable
is identifying the perceiver with the perceived.
The nature of light, movement, and preservation
consisting of the elements, senses, and experience
are for the sake of liberation from the perceived universe.
Specific, not specific, definite, indefinite
are the quality states.
The perceiver is only the perception,
pure even though seeing through mental images.
That is only for the sake of
the soul of the perceived universe.
Though destroyed for the enlightened,
it is not destroyed for the community of others.
The forces of both one's own owner

attaining one's own form cause identity.
The cause of this is ignorance.
In the absence of that, in the absence of identity removed,
that is freedom of the perceiver.
Discriminating undisturbed intelligence removes suffering.
This develops through seven stages of wisdom.

By practice of the steps of union
impurities are destroyed by the light of knowledge
up to discriminating intelligence.
Restraint, observances, posture, breath control,
sublimation, attention, concentration, and meditation
are the eight steps.
There are nonviolence, not lying,

not stealing, not lusting, not possessing.
These, not limited by class, country, time, circumstance,
are the universal great vows.
Cleanliness, contentment, discipline, self-study,
and surrender to the Lord are the observances.
Overcome destructive instincts

by cultivating the opposites.
Destructive instincts are harmful thoughts
whether done, caused, or approved,
whether motivated by greed, anger, or delusion,
whether mild, moderate, or intense;
they result in endless suffering and ignorance.
Therefore cultivate the opposites.
Nonviolence confirmed,
in that presence hostility is relinquished.
Not lying confirmed, work and its fruits submit.
Not stealing confirmed, all riches approach.
Not lusting confirmed, vigor is gained.
Not possessing established,
there occurs knowledge of the birth process.
Cleanliness brings protection of one's own body

and non-infection from contact with others.
Goodness purified becomes serenity, single-mindedness,
conquest of the senses, and readiness to perceive the soul.
From contentment the best happiness is gained.
Perfection of the body's senses comes from
the destruction of impurities by discipline.
From self-study comes communion with the divine ideal.
Meditation is successfully identifying with the Lord.
Stable and pleasant is the posture.

Tension released, thought transformation is infinite.
From that, dualities do not disturb.
After that is accomplished,

regulation of inhalation and exhalation is breath control.
External, internal, and motionless are the modifications
as regulated by space, time, and number,
becoming long and subtle.
External, internal spheres cast aside is the fourth.
From this is removed the covering of the Light,
and prepared is the mind for attention.
Withdrawn from its own objects

consciousness identifies with its own form
so that the senses are sublimated.
From that comes supreme mastery over the senses.
3. Powers
Original focus of consciousness is attention.

Continuing awareness there is concentration.
When that shines light alone in its own form empty,
it is meditation.
These three working as one are inner control.
By that conquering comes the light of wisdom.
Its application is to the levels.
These three are more internal than the preceding.
Even these are external to the seedless.
Control of destructive instincts and impressions

disappears and appears
in the highest control of joined consciousness,
as control evolves.
Its flow becomes calm by habit.
Multiplicity dissolving as oneness arises,
the consciousness of meditation evolves.
From there again past and present are similar
in the awareness of the consciousness,
as oneness evolves.
By this the elements of the senses in their evolution
of principles, characteristics, and states are explained.
Past, present, or future,
the principle closely follows the substance.
Another order causes the other to evolve.
By inner control of the triple evolution

comes knowledge of the past and future.
Sound, meaning, and response
coinciding with one another are confused;
their analysis by inner control
brings knowledge of the sounds of all beings.
By witnessing the causes of impressions
previous lives are known.
By awareness others' consciousness is known;

but that does not support the contents,
because that is not identified with living.
By inner control of the form of the body
the power of receiving that is blocked,
the eyes not being in contact with the light;
this is the internal value.
By this the sound of internal value is explained.
Action has quick effects and slow effects;

by that inner control comes knowledge of death,
also by portents.
From friendship comes strength.
From strength comes the strength of an elephant.
By directing radiant light

the subtle, hidden, and remote become known.
Cosmic knowledge comes by inner control on the sun,
on the moon, stellar knowledge;
on the pole-star, knowledge of their motions;
on the navel center, knowledge of the body's system;
on the hollow of the throat,
renunciation of hunger and thirst;
on the center of gravity, steadiness;
on the light in the head, the power of direct perception;
on intuition, comes all;
on the heart, knowledge of consciousness.
The spirit of goodness is absolutely uncommingled;

experience is qualified by false identification,
existing for another;
by inner control of its own purpose
comes knowledge of Spirit.
From that, intuitive hearing, touching, seeing,
tasting, and smelling are produced.
They are obstacles to meditation, the worldly powers.
By releasing the causes of bondage

and by knowledge of penetration,
consciousness can enter into others' bodies.
By conquering psychic energy,
water, mud, thorns, and the rest do not contact,
and death is overcome.
By conquering vitality comes light.

By inner control on the ear and space comes divine hearing.
By inner control on the relationship of the body and space
comes the lightness of cotton
and the ability to levitate in space.
The external modifications become real
in the great bodiless state;
by that the light's covering is destroyed.
Inner control on matter,
its form, subtlety, compounds, and purpose
overcomes the elements.
From that manifests minuteness and the rest,
perfection of the body
and the principle of their non-resistance.
Form, grace, strength, and thunderbolt hardness
are the body's perfection.
Inner control on sensation,

its form, analysis, decision, and purpose
overcomes the senses.
From that mental quickness and feeling without senses
nature is overcome.
Only the knowledge of discriminating

between goodness and Spirit
brings omnipotence and omniscience.
By detachment from even that,
the seed of bondage is destroyed in freedom.
On the attainment of high position

attachment to the pride of performance
again may cause the loss of position.
By inner control on moments and their succession

comes discriminating knowledge.
From this comes discernment of two similar events,
which cannot be distinguished by
class, characteristic, or position.
Understanding all objects
and every aspect of objects simultaneously
is discriminating knowledge.
When goodness and Spirit are of equal purity it is freedom.
4. Freedom
Birth, drugs, chanting, discipline, or meditation

bring about supernatural powers.
Evolution from the lower to the higher
comes by filling up nature.
The instrument does not cause manifestation but from that
comes the destruction of the obstacles to natural energy,
as with a farmer.
Consciousness is produced by the power of the self.
Many activities are directed
by the one consciousness of innumerable minds.
There what is born of concentration leaves no effects.
Action is neither white nor black for the united,
of the three kinds in the case of others.
From those their fruition allows only
the manifestation of those tendencies.
Although separated by class, place, and time,

continuous is the correspondence of memory and impressions;
and habits have no beginning, because drives are eternal.
Cause, motive, structure, and object hold them together;
in the absence of these they are absent.
Past and future in their own form
exist exchanging cosmic principles.
Manifest or subtle, they are qualities of the soul.
The evolution of unity is the reality of things.
The object being the same, consciousness being different,

the ways of the two are different.
And it is not that the object depends on one consciousness,
because if that were not present,
then what would happen to it?
By that coloring affecting consciousness
an object is known or unknown.
Eternally known are the modifications of consciousness
to that master Spirit that is unchangeable.
They are not self-luminous, because they are perceived;

and at the same time both cannot be perceived.
Consciousness perceived by another,
intuited by another intuition is an infinite regress
and a confusion of memory.
Awareness is unchanging omniscience,
but those reflections identify with their own intuition.
The perceiver colored by the perceived
is conscious of everything.
That although equipped with innumerable tendencies,
is for the purpose of the supreme
because of its combined structure.
For the discriminating perceiver

the soul is completely detached from emotion and mind.
For then with serene discrimination
consciousness moves toward freedom.
That has intervals
of other thoughts from previous tendencies.
The removal of these is as explained with the obstacles.
Even in the highest illumination

having no selfish attachment
from constant discriminating knowledge
comes virtue cloud meditation.
From that comes detachment from obstacle effects.
Then all the covering impurities removed,
because of infinite knowledge the universe is small.
Then having fulfilled their purpose

the evolution of transforming qualities stops.
The continuity of moments at the end of evolution
are cognized as a distinct transformation.
Empty for the sake of Spirit
the qualities return to nature.
Freedom is established in its own form,
or it is aware energy.
please click here.This text is also available as spoken by Sanderson Beck on CD.
BECK index
WISDOM OF CHINA AND INDIA Contents
The DHAMMAPADA is also from the SUTTA PITAKA but in the KHUDDAKA-NIKAYA.
The author of these verses is unknown, although they are believed to be the teachings of
the Buddha himself. The text of the DHAMMAPADA was established by the time of the
great Buddhist Emperor Ashoka in the third century BC. Frequent references are made to
Mara, the one who tempted the Buddha.
DHAMMAPADA
PATH OF TRUTH
1. The Twin Verses 14. The Awakened
2. Awareness 15. Joy
3. Thought 16. Pleasure
4. Flowers 17. Anger
5. The Fool 18. Impurity
6. The Wise 19. The Just
7. The Saint 20. The Path
8. The Thousands 21. Miscellaneous
9. Good and Bad 22. The Downward
10. Punishment Course
11. Old Age 23. The Elephant
12. Self 24. Craving
13. The World 25. The Mendicant
26. The Holy One
1. The Twin-Verses
What we are is the result of what we have thought,

is built by our thoughts, is made up of our thoughts.
If one speaks or acts with an impure thought,
suffering follows one,
like the wheel of the cart follows the foot of the ox.
What we are is the result of what we have thought,

is built by our thoughts, is made up of our thoughts.
If one speaks or acts with a pure thought,
happiness follows one,
like a shadow that never leaves.
"They insulted me; they hurt me;

they defeated me; they cheated me."
In those who harbor such thoughts,
hate will never cease.
"They insulted me; they hurt me;

they defeated me; they cheated me."
In those who do not harbor such thoughts,
hate will cease.
For hate is never conquered by hate.

Hate is conquered by love.
This is an eternal law.
Many do not realize that we must all come to an end here;
but those who do realize this, end their quarrels at once.
Whoever lives only for pleasures,

with senses uncontrolled,
immoderate in eating, lazy, and weak,
will be overthrown by Mara,
like the wind throws down a weak tree.
Whoever lives not for pleasures,

with senses well controlled,
moderate in eating, has faith and the power of virtue,
will not be overthrown by Mara,
any more than the wind throws down a rocky mountain.
Whoever would put on the yellow robe

without having cleansed oneself from impurity,
disregarding self-control and truth,
is not deserving of the yellow robe.
But whoever has cleansed oneself from impurity,

is well grounded in all the virtues,
and is possessed of self-control and truth,
is deserving of the yellow robe.
Those who imagine truth in untruth

and see untruth in truth
never arrive at truth but follow vain desires.
Those who know truth as truth and untruth as untruth
arrive at truth and follow true desires.
As rain makes its way into a badly roofed house,

so passion makes its way into an unreflecting mind.
As rain does not make its way into a well roofed house,
so passion does not make its way into a reflecting mind.
Wrong-doers grieve in this world,

and they grieve in the next; they grieve in both.
They grieve and are afflicted
when they see the wrong they have done.
The virtuous find joy in this world,

and they find joy in the next; they find joy in both.
They find joy and are glad
when they see the good they have done.
Wrong-doers suffer in this world,

and they suffer in the next; they suffer in both.
They suffer when they think of the wrong they have done.
They suffer even more when going on the wrong path.
The virtuous are happy in this world,

and they are happy in the next; they are happy in both.
They are happy when they think of the good they have done.
They are even happier when going on the good path.
Even if the thoughtless can recite many of the scriptures,

if they do not act accordingly,
they are not living the holy life,
but are like a cowherd counting the cows of others.
Even if the faithful can recite

only a few of the scriptures,
if they act accordingly,
having given up passion, hate, and folly,
being possessed of true knowledge and serenity of mind,
craving nothing in this world or the next,
they are living the holy life.
2. Awareness
Awareness is the path of immortality;

thoughtlessness is the path of death.
Those who are aware do not die.
The thoughtless are as if dead already.
The wise having clearly understood this,

delight in awareness
and find joy in the knowledge of the noble ones.
These wise ones, meditative, persevering,
always using strong effort,
attain nirvana, the supreme peace and happiness.
If a person is awake, aware, mindful, pure, considerate,

self-restrained, and lives according to duty,
that person's glory will increase.
By awakening, by awareness, by restraint and control,
the wise may make for oneself
an island which no flood can overwhelm.
Fools follow after vanity, are ignorant and careless.

The wise keep awareness as their best treasure.
Do not follow after vanity
nor after sensual pleasure nor lust.
Whoever meditates with awareness obtains great joy.

When the wise conquer thoughtlessness by awareness,
climbing the terraced heights of wisdom,
free from sadness viewing the sad crowd below,
they gaze upon the fools, like one on the mountain peak
gazes upon those standing on the plain.
Aware among the thoughtless, awake among the sleepy,

the wise advances, like a racehorse leaves behind the slow.
By awareness Indra rose to become chief of the gods.
People praise awareness; thoughtlessness is always blamed.
A mendicant who finds joy in awareness,

who looks with fear on thoughtlessness,
moves about like fire,
burning all restrictions, small or large.
A mendicant who finds joy in awareness,
who looks with fear on thoughtlessness,
cannot fall away, but is close to nirvana.
3. Thought
As fletchers make their arrows straight,

the wise make straight their wavering and unsteady thought,
which is difficult to guard and difficult to restrain.
Like a fish taken from its watery home
and thrown on the dry ground,
our thought quivers all over
in order to escape the dominion of Mara.
It is good to control the mind,

which is difficult to restrain, fickle, and wandering.
A tamed mind brings happiness.
Let the wise guard their thoughts,
which are difficult to perceive, tricky, and wandering.
Thoughts well guarded bring happiness.
Those who restrain their mind,
which travels far alone without a body, hiding in a cave,
will be free from the restrictions of death.
If a person's mind is unsteady,

if it does not know the true path,
if one's peace of mind is troubled,
wisdom is not perfected.
There is no fear for the one whose thought is untroubled,
whose mind is not confused,
who has ceased to think of good and bad,
who is aware.
Knowing that this body is like a jar,

and making one's thought strong as a fortress,
attack Mara with the weapon of wisdom,
protect what is conquered and stay always aware.
Before long, unfortunately, this body will lie on the earth,
rejected, without consciousness, like a useless log.
Whatever an enemy may do to an enemy,

or a hater to a hater,
a wrongly directed mind will do greater harm.
Neither a mother nor a father
nor any other relative will do so much;
a well-directed mind will do us greater service.
4. Flowers
Who shall conquer this world

and the world of death and the gods?
Who shall find the clear path of truth,
as a skillful person finds the flower?
The wise student will conquer this world

and the world of death and the gods.
The wise student will find the clear path of truth,
as a skillful person finds the flower.
Whoever knows that this body is like foam

and has learned that its nature is a mirage,
will break the flourishing arrows of Mara
and never see the king of death.
Death carries off a person who is gathering flowers,

whose mind is distracted,
like a flood carries off a sleeping village.
Death terminates a person who is gathering flowers,
before one is even satiated in pleasures.
As the bee collects nectar and departs

without harming the flower or its color or scent,
so let the sage live in a village.
Not the faults of others
nor their errors of commission or omission,
but one's own errors and omissions should the sage consider.
Like a beautiful flower, full of color, but without scent,

are the fine but fruitless words
of those who do not act accordingly.
But like a beautiful flower, full of color and full of scent,
are the fine and fruitful words
of those who do act accordingly.
As many kinds of garlands

can be made from a heap of flowers,
so many good works may be achieved by a mortal after birth.
The scent of flowers does not travel against the wind,
not even that of sandalwood, rose-bay or jasmine,
but the fragrance of good people
travels even against the wind.
A good person pervades everywhere.
Sandalwood or rose-bay or lotus or jasmine---

among these perfumes, the perfume of virtue is unsurpassed.
Limited is the scent of rose-bay or sandalwood;
but the perfume of the virtuous
rises up to the gods as the highest.
Mara never crosses the path of those who are virtuous,

who live without thoughtlessness,
and who are liberated by true knowledge.
Just as on a heap of rubbish thrown upon the highway
the lotus will grow sweetly fragrant, delighting the soul,

so also among those who are like rubbish
the wise student of the truly enlightened Buddha
shines brightly with wisdom above the blinded crowd.
5. The Fool
Long is the night to one who is awake.

Long is ten miles to one who is tired.
Long is the cycle of birth and death
to the fool who does not know the true path.
If a traveler does not meet with one who is better or equal,

let one firmly travel alone;
there is no companionship with a fool.
"These sons belong to me, and this wealth belongs to me;"

with such thoughts a fool is tormented.
One does not belong to oneself;
how much less sons and wealth?
The fool who knows one's own folly,

is wise at least to that extent;
but the fool who thinks oneself wise is really a fool.
If a fool is associated with a wise person all one's life,

the fool will not perceive the truth,
any more than a spoon will taste the soup.
If an intelligent person is associated with a wise person

for only one minute, one will soon perceive the truth,
just as the tongue does the taste of soup.
Fools of little understanding are their own worst enemies,

for they do wrong deeds which bear bitter fruits.
That action is not well done, which having been done,
brings remorse, whose result one receives crying with tears.
But that action is well done, which having been done,
does not bring remorse,
whose result one receives gladly and cheerfully.
As long as the wrong action does not bear fruit,

the fool thinks it is like honey;
but when it bears fruit, then the fool suffers grief.
Let a fool month after month

eat food with the tip of kusha grass;
nevertheless one is not worth one-sixteenth
of those who have understood the truth.
A wrong action, like newly drawn milk, does not turn soon;
smoldering, like fire covered by ashes, it follows the fool.
When the wrong action, after it has become known,
turns to sorrow for the fool,
then it destroys one's brightness and splits the head.
Let the fool wish for reputation,

for precedence among the mendicants,
for authority in the convents,
for veneration among the people.
"Let both the householders and the mendicants
think that this is done by me.
Let them always ask me
what should be done and what should not be done."
Such is the wish of the fool

of increasing desire and pride.
One road leads to wealth; another road leads to nirvana.
Let the mendicant, the disciple of Buddha, learn this,
and not strive for honor but seek wisdom.
6. The Wise
If you see a wise person who shows you your faults,

who shows what is to be avoided,
follow that wise person
as you would one who reveals hidden treasures;
you will be better not worse for following that one.
Let one admonish; let one teach; let one forbid the wrong;
and one will be loved by the good and hated by the bad.
Do not have wrong-doers for friends;

do not have despicable people for friends;
have virtuous people for friends;
have for friends the best people.
Whoever drinks in the truth

lives happily with a serene mind.
The wise are joyful in the truth
revealed by the noble ones.
Engineers of canals guide the water;

fletchers make the arrow straight;
carpenters shape the wood;
the wise mold themselves.
As a solid rock is not shaken by the wind,

so the wise are not shaken by blame and praise.
As a deep lake is clear and calm,
so the wise become tranquil after they listened to the truth.
Good people walk on regardless of what happens to them.

Good people do not babble on about their desires.
Whether touched by happiness or by sorrow,
the wise never appear elated or depressed.
Whoever for one's sake or for another's,
does not wish for a son or wealth or power,
and if one does not wish for success by unfair means,
that one certainly is virtuous, wise, and holy.
Few are those people who reach the farther shore;

the other people here run along this shore.
But those who, when the truth has been taught to them,
follow the truth, will pass over the dominion of death,
however difficult to cross.
Leaving behind the path of darkness

and following the path of light,
let the wise person go from home to a homeless state,
in retirement looking for enjoyment
where enjoyment seemed difficult.
Letting go of all pleasures, calling nothing one's own,
let the wise cleanse oneself
from all the troubles of the mind.
Those whose minds are well grounded

in the elements of enlightenment,
who without clinging to anything
find joy in freedom from attachment,
whose appetites have been conquered,
and who are full of light,
they are free in this world.
7. The Saint
There is no suffering for the one

who has completed the journey,
who is freed from sorrow,
who has freed oneself on all sides,
who has thrown off all chains.
The thoughtful exert themselves;

they do not delight in a home;
like swans who have left their lake,
they leave their house and home.
Those who have no accumulations, who eat properly,

who have perceived release and unconditioned freedom,
their path is difficult to understand,
like that of birds in the sky.
Those whose passions are stilled,
who are indifferent to pleasure,
who have perceived release and unconditioned freedom,
their path is difficult to understand,
like that of birds in the sky.
Even the gods admire one whose senses are controlled,

like horses well tamed by the driver,
who is free from pride and free from appetites.
Such a dutiful one who is tolerant like the earth,
who is firm like a pillar,
who is like a lake without mud:
no new births are in store for this one.
One's thought is calm;

calm is one's word and one's action
when one has obtained freedom by true knowledge
and become peaceful.
The one who is free from gullibility,
who knows the uncreated, who has severed all ties,
removed all temptations, renounced all desires,
is the greatest of people.
In a village or in a forest, in a valley or on the hills,

wherever saints live, that is a place of joy.
Forests are delightful; where others find no joy,
there the desireless will find joy,
for they do not seek the pleasures of the senses.
8. The Thousands
Better than a thousand meaningless words

is one sensible word if hearing it one becomes peaceful.
Better than a thousand meaningless verses
is one word of verse if hearing it one becomes peaceful.
Better than reciting one hundred verses of meaningless words
is one poem if hearing it one becomes peaceful.
If a person were to conquer in battle

a thousand times a thousand people,
if another conquers oneself,
that one is the greatest conqueror.
Conquering oneself is better than conquering other people;

not even a god, a spirit, nor Mara with Brahma,
could turn into a defeat the victory
of one who always practices the discipline of self-control.
If a person month after month for a hundred years

should sacrifice with a thousand offerings,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of sacrifices.
If a person for a hundred years

should worship Agni in the forest,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of worship.
Whatever a person sacrifices in this world

as an offering or as an oblation
for a whole year in order to gain merit,
the whole of it is not worth a quarter.
Reverence shown to the virtuous is better.
To the one who always reveres and respects the aged,
four things increase: life, health, happiness, and power.
Better than a hundred years

lived in vice and unrestrained
is living one day if a person is virtuous and contemplative.

lived in ignorance and unrestrained
is living one day if a person is wise and contemplative.

lived in idleness and weakness
is living one day if a person courageously makes effort.

of not perceiving how things arise and pass away
is living one day if a person
does perceive how things arise and pass away.

of not perceiving immortality
is living one day if a person does perceive immortality.

of not seeing the supreme path
is living one day if a person does see the supreme path.
9. Good and Bad
A person should hurry toward the good

and restrain one's thoughts from the bad.
If a person is slow in doing good,
one's mind will find pleasure in wrong.
If a person does what is wrong, let one not do it again.

Let one not find pleasure in wrong.
Painful is the accumulation of bad conduct.
If a person does what is good, let one do it again.

Let one find joy in it.
Happiness is the result of good conduct.
Even a wrong-doer sees happiness

as long as one's wrong action does not ripen;
but when the wrong action has ripened,
then does the wrong-doer see bad.
Even a good person sees bad

as long as one's good action does not ripen;
but when one's good action has ripened,
then the good person sees the good.
Let no one underestimate evil,

thinking, "It will not come near me."
Even a water-pot is filled by the falling of drops of water.
A fool becomes full of evil
even if one gathers it little by little.
Let no one underestimate good,

thinking, "It will not come near me."
Even a water-pot is filled by the falling of drops of water.
A wise person becomes full of goodness
even if one gathers it little by little.
Let a person avoid wrong actions, as a merchant,

who has few companions and carries much wealth,
avoids a dangerous road;
as a person who loves life avoids poison.
Whoever has no wound on one's hand

may touch poison with that hand;
poison does not affect one who has no wound;
nor does evil one who does no wrong.
Whoever does wrong to an innocent person

or to one who is pure and harmless,
the wrong returns to that fool
just like fine dust thrown against the wind.
Some people are born again in the womb;

wrong-doers go to hell;
the good go to heaven;
those free from worldly desires attain nirvana.
Neither in the sky nor in the middle of the ocean

nor by entering the caves of mountains
is there known a place on earth
where a person can escape from a wrong action.
Neither in the sky nor in the middle of the ocean

nor by entering the caves of mountains
is there known a place on earth
where a person can escape from death.
10. Punishment
Everyone trembles at punishment; everyone fears death.

Likening others to oneself,
one should neither kill nor cause killing.
Everyone trembles at punishment; everyone loves life.

Likening others to oneself,
one should neither kill nor cause killing.
Whoever seeking one's own happiness

inflicts pain on others who also want happiness
will not find happiness after death.
Whoever seeking one's own happiness

does not inflict pain on others who also want happiness
will find happiness after death.
Do not speak anything harsh.

Those who are spoken to will answer you.
Angry talk is painful, and retaliation will touch you.
If you make yourself as still as a broken gong,
you have attained nirvana, for anger is not known to you.
Just as a cowherd with a staff

drives the cows into the pasture,
so old age and death drive the life of living beings.
A fool committing wrong actions does not know

that the stupid person burns through one's own deeds,
like one burned by fire.
Whoever inflicts punishment

on those who do not deserve it
and offends against those who are without offense
soon comes to one of these ten states:
cruel suffering, infirmity, injury of the body, fearful pain,
or mental loss, or persecution from the ruler,
or a fearful accusation, loss of relations,
or destruction of possessions,
or lightning fire burning one's houses,
and when one's body is destroyed the fool goes to hell.
Neither nakedness nor matted hair nor mud

nor fasting nor lying on the ground
nor rubbing with dust nor sitting motionless
purify a mortal who is not free from doubt and desire.
Whoever though dressed in fine clothes, lives peacefully,

is calm, controlled, restrained, pure,
and does not hurt any other beings,
that one is holy, an ascetic, a mendicant.
Is there in the world anyone

who is so restrained by modesty
that they avoid blame like a trained horse avoids the whip?
Like a trained horse when touched by a whip,
be strenuous and eager, and by faith, by virtue, by energy,
by meditation, by discernment of the truth
you will overcome this great sorrow,
perfected in knowledge, behavior, and mindfulness.
Engineers of canals guide the water;

fletchers make the arrow straight;
carpenters shape the wood;
good people mold themselves.
11. Old Age

Why is there laughter, why is there joy
while this world is always burning?
Why do you not seek a light,
you who are shrouded in darkness?
Consider this dressed-up lump covered with wounds,

joined with limbs, diseased, and full of many schemes
which are neither permanent nor stable.
This body is wearing out, a nest of diseases and frail;
this heap of corruption falls apart; life ends in death.
What pleasure is there

for one who sees these white bones
like gourds thrown away in the autumn?
A fortress is made out of the bones,
plastered over with flesh and blood,
and in it lives old age and death, pride and deceit.
The glorious chariots of the kings wear out;

the body also comes to old age;
but the virtue of good people never ages;
thus the good teach each other.
People who have learned little grow old like an ox;

their flesh grows, but their knowledge does not grow.
I have run through a course of many births

looking for the maker of this dwelling and did not find it;
painful is birth again and again.
Now you are seen, the builder of the house;
you will not build the house again.
All your rafters are broken; your ridgepole is destroyed;
your mind, set on the attainment of nirvana,
has attained the extinction of desires.
People who have not practiced proper discipline

who have not acquired wealth in their youth,
pine away like old cranes in a lake without fish.
People who have not practiced proper discipline,
who have not acquired wealth in their youth,
lie like broken bows, sighing after the past.
12. Self
If a person holds oneself dear,

let one watch oneself carefully.
The wise should be watchful
during at least one of the three watches.
Let each person first direct oneself to what is right;

then let one teach others; thus the wise will not suffer.
If a person makes oneself as one teaches others to be,
then being well-controlled, that one might guide others,
since self-control is difficult.
Self is the master of self;

who else could be the master?
With self well-controlled
a person finds a master such as few can find.
The wrong done by oneself, born of oneself,

produced by oneself, crushes the fool,
just as a diamond breaks even a precious stone.
The one whose vice is great brings oneself down
to that condition where one's enemy wishes one to be,
just as a creeper overpowers the entangled sala tree.
Bad actions and actions harmful to ourselves are easy to do;
what is beneficial and good, that is very difficult to do.
The fool who scorns the teaching of the saintly,

the noble, and the virtuous, and follows wrong ideas,
bears fruit to one's own destruction,
like the fruits of the katthaka reed.
By oneself is wrong done; by oneself one suffers;

by oneself is wrong left undone; by oneself is one purified.
Purity and impurity come from oneself;
no one can purify another.
Let no one neglect one's own duty

for the sake of another's, however great;
let a person after one has discerned one's own duty,
be always attentive to this duty.
13. The World
Do not follow a bad law.

Do not live in thoughtlessness.
Do not follow wrong ideas.
Do not be attached to the world.
Arise; do not be thoughtless.

Follow the path of virtue.
The virtuous rest in bliss in this world and in the next.
Follow the path of virtue; do not follow the wrong path.
The virtuous rest in bliss in this world and in the next.
Look upon the world as a bubble;

look on it as a mirage.
Whoever looks thus upon the world
is not seen by the sovereign of death.
Come, look at this world resembling a painted royal chariot.
The foolish are immersed in it,
but the wise are not attached to it.
The one who formerly was thoughtless

and afterwards became conscientious
lights up this world like the moon when freed from a cloud.
The one whose wrong actions are eradicated by good conduct
lights up this world like the moon when freed from a cloud.
This world is blinded; only a few can see here.

Like birds escaped from the net, a few go to heaven.
The swans go on the path of the sun;
miraculously they fly through the sky.
The wise are led out of this world,
when they have conquered Mara and the tempter's armies.
Whoever violates the one law, who speaks lies,

and scoffs at another world,
there is no wrong that one will not do.
Misers do not go to the world of the gods;

only fools do not praise liberality;
the wise find joy in generosity,
and because of it become blessed in the other world.
Better than sovereignty over the earth,

better than going to heaven,
better than dominion over all the worlds
is the reward of reaching the stream.
14. The Awakened
The one whose conquest cannot be conquered again,

into whose conquest no one in this world enters,
by what track can you lead that one,
the awakened, the omniscient, the trackless?
The one whom no desire
with its snares and poisons can lead astray,
by what track can you lead that one,
the awakened, the omniscient, the trackless?
Even the gods emulate those who are awakened and aware,
who are given to meditation, who are wise,
and who find joy in the peace of renunciation.
It is difficult to be born as a human being;

difficult is the life of mortals;
difficult is the hearing of the true path;
difficult is the awakening of enlightenment.
Not to do wrong, to do good, and to purify one's mind,

that is the teaching of the awakened ones.
The awakened call patience the highest sacrifice;
the awakened declare nirvana the highest good.
The one who strikes others is not a hermit;

one is not an ascetic who insults others.
Not to blame, not to strike,
to live restrained under the law,
to be moderate in eating, to live alone,
and to practice the highest consciousness---
this is the teaching of the awakened ones.
There is no satisfying lusts,

even by a shower of gold pieces.
Whoever knows that lusts have a short taste
and cause pain is wise.
Even in heavenly pleasures one finds no satisfaction;
the disciple who is fully awakened
finds joy only in the destruction of all desires.
People driven by fear go for refuge

to mountains and forests, to sacred groves and shrines.
That is not a safe refuge; that is not the best refuge.
After having got to that refuge,
a person is not delivered from all pains.
Whoever takes refuge with the awakened one,

the truth, and the community,
who with clear understanding perceives the four noble truths:
namely suffering, the origin of suffering,
the cessation of suffering, and the eightfold holy way
that leads to the cessation of suffering,
that is the safe refuge; that is the best refuge;
having gone to that refuge,
a person is delivered from all pains.
A person of true vision is not easy to find;

they are not born everywhere.
Wherever such a sage is born, the people there prosper.
Blessed is the arising of the awakened;
blessed is the teaching of the truth;
blessed is the harmony of the community;
blessed is the devotion of those who live in peace.
Whoever gives reverence to those worthy of reverence,

whether the awakened or their disciples,
those who have overcome the army
and crossed the river of sorrow,
whoever gives reverence to such as have found deliverance
and are free of fear,
their merit cannot be measured by anyone.
15. Joy
Let us live in joy, not hating those who hate us.

Among those who hate us, we live free of hate.
Let us live in joy,
free from disease among those who are diseased.
Among those who are diseased, let us live free of disease.
Let us live in joy, free from greed among the greedy.
Among those who are greedy, we live free of greed.
Let us live in joy, though we possess nothing.
Let us live feeding on joy, like the bright gods.
Victory breeds hate, for the conquered is unhappy.

Whoever has given up victory and defeat
is content and lives joyfully.
There is no fire like lust, no misfortune like hate;

there is no pain like this body;
there is no joy higher than peace.
Craving is the worst disease;

disharmony is the greatest sorrow.
The one who knows this truly
knows that nirvana is the highest bliss.
Health is the greatest gift;
contentment is the greatest wealth;
trusting is the best relationship;
nirvana is the highest joy.
Whoever has tasted the sweetness

of solitude and tranquillity
becomes free from fear and sin
while drinking the sweetness of the truth.
The sight of the noble is good;
to live with them is always joyful.
Whoever does not see fools will always be happy.

Whoever associates with fools suffers a long time.
Being with fools, as with an enemy, is always painful.
Being with the wise, like meeting with family, is joyful.

Therefore, one should follow the wise, the intelligent,
the learned, the patient, the dutiful, the noble;
one should follow the good and wise,
as the moon follows the path of the stars.
16. Pleasure
Whoever gives oneself to distractions

and does not give oneself to meditation,
forgetting true purpose and grasping at pleasure,
will eventually envy the one who practices meditation.
Let no one cling to what is pleasant or unpleasant.

Not to see what is pleasant is painful,
as it is to see what is unpleasant.
Therefore do not become attached to anything;
loss of what is loved is painful.
Those who have neither likes nor dislikes have no chains.
From pleasure comes grief; from pleasure comes fear.

Whoever is free from pleasure knows neither grief nor fear.
From attachment comes grief; from attachment comes fear.

Whoever is free from attachment knows neither grief nor fear.
From greed comes grief; from greed comes fear.

Whoever is free from greed knows neither grief nor fear.
From lust comes grief; from lust comes fear.
Whoever is free from lust knows neither grief nor fear.
From craving comes grief; from craving comes fear.

Whoever is free from craving knows neither grief nor fear.
Whoever has virtue and insight,

who is just, truthful, and does one's own work,
the world will love.
The one in whom a desire for the ineffable has arisen,

whose mind is satisfied
and whose thoughts are free from desires
is called one who ascends the stream.
Family, friends, and well-wishers welcome a person

who has been away long and returns safely from afar.
Similarly, one's good actions receive the good person
who has gone from this world to the other,
as family receive a friend who is returning.
17. Anger
Give up anger; renounce pride;

transcend all worldly attachments.
No sufferings touch the person
who is not attached to name and form,
who calls nothing one's own.
Whoever restrains rising anger like a chariot gone astray,
that one I call a real driver;
others merely hold the reins.
Overcome anger by love; overcome wrong by good;

overcome the miserly by generosity, and the liar by truth.
Speak the truth; do not yield to anger;
give even if asked for a little.
These three steps lead you to the gods.
The wise who hurt no one, who always control their body,
go to the unchangeable place,
where, once they have gone, they suffer no more.
Those who are always aware, who study day and night,
who aspire for nirvana, their passions will come to an end.
This is an old saying, Atula, not just from today:

"They blame the person who is silent;
they blame the person who talks much;
they also blame the person who talks in moderation;
there is no one on earth who is not blamed."
There never was, nor ever will be, nor is there now
anyone who is always blamed or anyone who is always praised.
But the one whom those who discriminate praise

continually day after day as without fault,
wise, rich in knowledge and virtue,
who would dare to blame that person,
who is like a gold coin from the Jambu river?
That one is praised even by the gods, even by Brahma.
Be aware of bodily anger and control your body.

Let go of the body's wrongs
and practice virtue with your body.
Be aware of the tongue's anger and control your tongue.

Let go of the tongue's wrongs
and practice virtue with your tongue.
Be aware of the mind's anger and control your mind.

Let go of the mind's wrongs
and practice virtue with your mind.
The wise who control their body,

who control their tongue,
the wise who control their mind are truly well controlled.
18. Impurity
You are now like a withered leaf;

the messengers of death have come near you.
You stand at the threshold of your departure.
Have you made provision for your journey?
Make yourself an island; work hard; be wise.

When your impurities are purged and you are free from guilt,
you will enter into the heavenly world of the noble ones.
Your life is coming to an end;

you are in the presence of death.
There is no rest stop on the way,
and you have made no provision for your journey.
Make yourself an island; work hard; be wise;

when your impurities are purged and you are free from guilt,
you will not again enter into birth and old age.
As a smith removes the impurities from silver,

so let the wise remove the impurities from oneself
one by one, little by little, again and again.
Just as rust from iron eats into it

though born from itself,
so the wrong actions of the transgressor
lead one to the wrong path.
Dull repetition is the impurity of prayers;

lack of repair is the impurity of houses;
laziness is the impurity of personal appearance;
thoughtlessness is the impurity of the watcher.
Bad conduct is the impurity of a woman;
stinginess is the impurity of the giver;
wrong actions are the impurity of this world and the next.
The worst impurity of all is the impurity of ignorance.
Mendicants, throw off that impurity
and become free of all impurities.
Life seems easy for one who is shameless,

who is a crowing hero, a mischief-maker,
an insulting, impudent, and corrupt person.
But life seems difficult for one who is modest,
who always looks for what is pure,
who is detached, quiet, clear, and intelligent.
Whoever destroys life, whoever speaks falsely,

whoever in this world takes what is not given to them,
whoever goes to another person's spouse,
and whoever gives oneself to drinking intoxicating liquors,
even in this world they dig up their own roots.
Know this, human, that the unrestrained are in a bad way.
Do not let greed and wrong-doing bring you long suffering.
People give according to their faith

or according to their pleasure.
Thus whoever worries about food and drink given to others
will find no peace of mind day or night.
Whoever destroys that feeling, tearing it out by the root,
will truly find peace of mind day and night.
There is no fire like lust, no chain like hate;

there is no snare like folly, no torrent like craving.
The faults of others are easy to see;
our own are difficult to see.
A person winnows others' faults like chaff,
but hides one's own faults
like a cheater hides bad dice.
If a person is concerned about the faults of others
and is always inclined to be offended,
one's own faults grow, and one is far from removing faults.
There is no path in the sky;

one does not become an ascetic outwardly.
People delight in worldly pleasures;
the perfected ones are free from worldliness.
There is no path in the sky;

one does not become an ascetic outwardly.
No creatures are eternal,
but the awakened ones are never shaken.
19. The Just
Whoever settles a matter by violence is not just.

The wise calmly considers what is right and what is wrong.
Whoever guides others by a procedure
that is nonviolent and fair
is said to be a guardian of truth, wise and just.
A person is not wise simply because one talks much.

Whoever is patient, free from hate and fear,
is said to be wise.
A person is not a supporter of justice

simply because one talks much.
Even if a person has learned little,
whoever discerns justice with the body
and does not neglect justice is a supporter of justice.
A person is not an elder

simply because one's head is gray.
Age can be ripe, but one may be called "old in vain."
The one in whom there is truth,
virtue, nonviolence, restraint, moderation,
whoever is free from impurity and is wise,
may be called an elder.
Mere talk or beauty of complexion does not make
an envious, greedy, dishonest person become respectable.
The one in whom all these are destroyed,
torn out by the very root,
who is free from hate and is wise, is called respectable.
Not by a shaven head does one who is undisciplined

and speaks falsely become an ascetic.
Can a person be an ascetic
who is still enslaved by desire and greed?
Whoever always quiets wrong tendencies, small or large,
is called an ascetic, because of having quieted all wrong.
A person is not a mendicant

simply because one begs from others.
Whoever adopts the whole truth is a mendicant,
not the one who adopts only a part.
Whoever is above good and bad and is chaste,
who carefully passes through the world in meditation,
is truly called a mendicant.
A person does not become a sage by silence,

if one is foolish and ignorant;
but the wise one, who, holding a scale,
takes what is good and avoids what is bad,
is a sage for that reason.
Whoever in this world weighs both sides
is called a sage because of that.
A person is not a noble,

because one injures living beings.
One is called noble,
because one does not injure living beings.
Not only by discipline and vows,

not only by much learning,
nor by deep concentration nor by sleeping alone
do I reach the joy of release which the worldly cannot know.
Mendicant, do not be confident
until you have reached the extinction of impurities.
20. The Path
Best of the paths is the eightfold,

best of the truths the four;
best of the virtues is freedom from attachment;
best of the people is the one who sees.
This is the path;
there is no other that leads to the purifying of insight.
Follow this path, and Mara will be confused.

If you follow this path, you will end your suffering.
This path was preached by me
when I became aware of the removal of the thorns.
You yourself must make the effort.
The perfected ones are only preachers.
Those who enter the path and practice meditation
are released from the bondage of Mara.
"All created things perish."

Whoever realizes this transcends pain;
this is the clear path.
"All created things are sorrow."

Whoever realizes this transcends pain;
"All forms are unreal."

whoever realizes this transcends pain;
Whoever does not rise when it is time to rise,

who, though young and strong, is lazy,
who is weak in will and thought,
that lazy and idle person will not find the path of wisdom.
Watching one's speech, restraining well the mind,

let one not commit any wrong with one's body.
Whoever keeps these three roads of action clear,
will make progress on the path taught by the wise.
Through meditation wisdom is gained;

through lack of meditation wisdom is lost.
Whoever knows this double path of progress and decline,
should place oneself so that wisdom will grow.
Cut down the forest of desires, not just a tree;

danger is in the forest.
When you have cut down the forest and its undergrowth,
then, mendicants, you will be free.
As long as the desire, however small,

of a man for women is not destroyed,
so long is his mind attached,
like a sucking calf is to its mother.
Cut out the love of self,

like an autumn lotus, with your hand.
Cherish the path of peace.
Nirvana has been shown by the Buddha.
"Here I shall live in the rain,

here in winter and summer."
Thus thinks the fool, not thinking of death.
Death comes and carries off that person
who is satisfied with one's children and flocks,
like a flood carries off a sleeping village.
Sons are no help, nor a father, nor relations;

for one who is seized by death, there is no safety in family.
Understanding the meaning of this, the wise and just person
should quickly clear the path that leads to nirvana.
21. Miscellaneous
If by giving up a small pleasure,

one sees a great pleasure,
the wise will let go of the small pleasure
and look to the great one.
Whoever by causing pain to others

wishes to obtain pleasure for oneself,
being entangled in the bonds of hate,
is not free from hate.
By neglecting what should be done

and doing what should not be done,
the desires of the unrestrained and careless increase.
But those whose awareness is always alert to the body,
who do not follow what should not be done,
who firmly do what should be done,
the desires of such aware and wise people come to an end.
A holy person goes unscathed,

though having killed father and mother and two noble kings
and destroyed a kingdom with all its subjects.
A holy person goes unscathed,
though having killed father and mother
and two holy kings and an eminent person also.
The disciples of Gautama are always well awake;

their thought is always, day and night, set on the Buddha.

their thought is always, day and night, set on the truth.

their thought is always, day and night, set on the community.

their thought is always, day and night, set on the body.

their mind, day and night, finds joy in abstaining from harm.

their mind, day and night, finds joy in meditation.
It is hard to leave the world as a recluse

and hard to enjoy the world.
It is also hard to live at home as a householder.
Living with the unsympathetic is painful.

The life of a wanderer is painful.
Therefore do not be a wanderer and be free of suffering.
A person of faith,
who is virtuous, well-known, and successful,
is respected wherever one may be.
Good people shine from far away, like the Himalaya mountains,
but the bad are not seen, like arrows shot at night.
Whoever can sit alone, rest alone,

act alone without being lazy, and control oneself alone
will find joy near the edge of the forest.
22. The Downward Course
Whoever says what is not goes to hell,

also whoever having done something says, "I did not do it."
After death both are equal,
being people with wrong actions in the next existence.
Many who wear the yellow robe
are ill-behaved and unrestrained.
Such wrong-doers by their wrong actions go to hell.
It would be better for a bad, unrestrained person
to swallow a ball of red-hot iron
than to live off the charity of the land.
A reckless person who wants another's wife

gains four things:
fault, bad sleep, thirdly blame, and finally hell.
There is fault and the wrong path;
there is brief pleasure
of the frightened in the arms of the frightened,
and heavy penalty from the ruler.
Therefore do not run after another's wife.
As a blade of grass wrongly handled cuts the hand,

so also asceticism wrongly practiced leads to hell.
An act carelessly performed, a broken vow,
unwilling obedience to discipline---
all these bring no great reward.
If anything is to be done, let one do it vigorously.
A careless recluse only bespatters oneself
with the dust of desires.
A wrong action is better left undone,

for a wrong action causes suffering later.
A good action is better done,
for it does not cause suffering.
Like a frontier fort

that is well guarded inside and outside,
so guard yourself.
Not a moment should escape,
for those who allow the right moment to pass
suffer pain when they are in hell.
Those who are ashamed of

what they should not be ashamed of
and are not ashamed of
what they should be ashamed of,
such people, following false doctrines, enter the wrong path.
Those who fear what they should not fear

and do not fear what they should fear,
Those who discern wrong where there is no wrong

and see nothing wrong in what is wrong,
Those who discern wrong as wrong

and what is not wrong as not wrong,
such people, following true doctrines, enter the good path.
23. The Elephant
I shall endure painful words

as the elephant in battle endures arrows shot from the bow;
for most people are ill-natured.
They lead a tamed elephant into battle;
the king mounts a tamed elephant.
The tamed are the best of people,

who endure patiently painful words.
Mules are good, if tamed,
and noble Sindhu horses and elephants with large tusks;
but whoever tames oneself is better still.
For with these animals no one reaches the untrodden country
where a tamed person goes on one's own tamed nature.
The elephant called Dhanapalaka is hard to control

when his temples are running with pungent sap.
He does not eat a morsel when bound;
the elephant longs for the elephant grove.
If one becomes lazy and a glutton,

rolling oneself about in gross sleep,
like a hog fed on grains,
that fool is born again and again.
This mind of mine used to wander

as it liked, as it desired, as it pleased.
I shall now control it thoroughly,
as the rider holding the hook controls the elephant in rut.
Do not be thoughtless; watch your thoughts.

Extricate yourself from the wrong path,
like an elephant sunk in the mud.
If you find an intelligent companion

who will walk with you,
who lives wisely, soberly, overcoming all dangers,
walk with that person in joy and thoughtfulness.
If you find no intelligent companion

who will walk with you,
who lives wisely and soberly,
walk alone like a king who has renounced a conquered kingdom
or like an elephant in the forest.
It is better to live alone;

there is no companionship with a fool.
Let a person walk alone with few wishes, committing no wrong,
like an elephant in the forest.
Companions are pleasant when an occasion arises;

sharing enjoyment is pleasant.
At the hour of death it is pleasant to have done good.
The giving up of all sorrow is pleasant.
Motherhood is pleasant in this world;

fatherhood is pleasant.
Being an ascetic is pleasant;
being a holy person is pleasant.
Virtue lasting to old age is pleasant;

faith firmly rooted is pleasant;
attainment of wisdom is pleasant;
avoiding wrong is pleasant.
24. Craving
The craving of a thoughtless person grows like a creeper.

That one runs from life to life,
like a monkey seeking fruit in the forest.
Whoever is overcome by this fierce poisonous craving

in this world has one's sufferings increase
like the spreading birana grass.
Whoever overcomes this fierce craving,

difficult to control in this world,
sufferings fall off, like water drops from a lotus leaf.
This beneficial word I tell you, "Do you,

as many as are gathered here, dig up the root of craving,
as one digs up the birana grass to find the usira root,
so that Mara may not destroy you again and again,
just as the river crushes the reeds."
As a tree, even though it has been cut down,

grows again if its root is strong and undamaged,
similarly if the roots of craving are not destroyed,
this suffering returns again and again.
The one whose thirty-six streams

are flowing strongly towards pleasures of sense,
whose thoughts are set on desires,
the waves carry away that misguided person.
The streams flow everywhere;

the creeper of craving keeps springing up.
If you see that creeper springing up,
cut its root by means of wisdom.
The pleasures of creatures

are wide-ranging and extravagant.
Embracing those pleasures and holding on to them,
they undergo birth and decay again and again.
Driven by lust, people run around like a hunted hare;

bound in chains they suffer for a long time again and again.
Driven by lust, people run around like a hunted hare;

therefore let the mendicant wishing to conquer lust
shake off one's own craving.
Whoever having got rid of the forest of desires,

gives oneself over to that forest-life,
and who, when free from the forest runs back into the forest,
look at that person, though free, running back into bondage.
Wise people do not call that a strong chain

which is made of iron, wood, or rope,
stronger is the attachment to jewelry, sons, and a wife.
Wise people call strong this chain

which drags down, yields, and is difficult to undo;
after having cut this, people renounce the world,
free from cares, leaving pleasures of sense behind.
Those who are slaves to desires follow the stream,

as a spider the web it has made for itself.
Wise people when they have cut this,
go on free from care leaving all sorrow behind.
Give up what is in front; give up what is behind;

give up what is in the middle,
passing to the farther shore of existence.
When your mind is completely free,
you will not again return to birth and old age.
If a person is disturbed by doubts,

full of strong desires,
and yearning for what is pleasurable,
craving will grow more and more,
and one makes one's chains stronger.
Whoever finds joy in quieting one's thoughts,

always reflecting, dwelling on what is not pleasurable,
will certainly remove and cut the chains of death.
Whoever has reached the goal, who is fearless,
who is without craving and without wrong,
has broken the thorns of existence;
this body will be their last.
Whoever is without craving, without greed,

who understands the words and their meanings,
who knows the order of letters
is called a great sage, a great person.
This is their last body.
"I have conquered all; I know all;

in all conditions of life I am free from impurity.
I have renounced all,
and with the destruction of craving I am free.
Having learned myself, whom shall I indicate as teacher?"
The gift of truth surpasses all gifts;

the sweetness of the truth surpasses all sweetness;
joy in the truth surpasses all pleasures;
the destruction of craving overcomes all sorrows.
Riches destroy the foolish, not those who seek beyond.
By craving for riches the fool destroys oneself,
as one destroys others.
Weeds harm the fields; lusts harm humanity;

offerings given to those free from lusts bring great reward.
Weeds harm the fields; hate harms humanity;
offerings given to those free from hate bring great reward.
Weeds harm the fields; vanity harms humanity;

offerings given to those free from vanity bring great reward.
Weeds harm the fields; desire harms humanity;

offerings given to those free from desire bring great reward.
25. The Mendicant
Control of the eye is good; good is control of the ear;

control of the nose is good; good is control of the tongue.
Control of the body is good; good is control of speech;
control of thought is good; good is control of all things.
A mendicant controlled in all things is freed from sorrow.
Whoever controls one's hand, whoever controls one's feet,

whoever controls one's speech, whoever is well-controlled,
whoever finds inner joy, who is collected,
who is alone and content they call a mendicant.
The mendicant who controls one's tongue,

who speaks wisely and calmly, who is not proud,
who illuminates the meaning of the truth,
that one's words are sweet.
Whoever lives in the truth, who finds joy in the truth,

meditates on the truth, follows the truth,
that mendicant does not fall away from the truth.
Let one not despise what one has received

nor envy others.
A mendicant who envies others does not find peace.
A mendicant, who, though receiving little,
does not despise what one has received,
even the gods praise, if one's life is pure and not lazy.
Whoever never identifies with name and form

and whoever does not grieve from not having anything
is called a mendicant.
The mendicant who lives in friendliness

with confidence in the doctrine of the Buddha
will find peace, the blessed place where existence ends.
Empty the boat, mendicant;
when emptied it will go quickly.
Having cut off desire and hate, you will go to freedom.
Cut off the five; get rid of the five; master the five.
A mendicant who has freed oneself from the five chains
is called "one who has crossed the flood."
Meditate, mendicant; do not be careless.

Do not think of pleasures
so that you may not for your carelessness
have to swallow the iron ball,
so that you may not cry out when burning, "This is painful!"
There is no meditation for one without wisdom,
no wisdom for one without meditation;
whoever has wisdom and meditation is close to nirvana.
A mendicant who with a peaceful heart

has entered an empty house,
has more than human joy when seeing the truth clearly.
When one has comprehended
the origin and destruction of the elements of the body,
one finds happiness and joy
which belong to those who know the eternal.
This is the beginning here for a wise mendicant:

control of the senses, contentment,
living according to the moral law,
associating with friends
who are noble, pure, and not lazy.
Let one live in love;

let one be adept in one's duties;
then joyfully one will see the end of sorrow.
As the jasmine sheds its withered flowers,
people should shed desire and hate, mendicants.
A mendicant is said to be calm

who has a calm body, calm speech, and a calm mind,
who has mastered oneself
and rejected the baits of the world.
Lift up your self by yourself;

examine your self by yourself.
Thus self-protected and attentive
you will live joyfully, mendicant.
For self is the master of self;
self is the refuge of self.
therefore tame yourself,
like a merchant tames a noble horse.
Joyful and faithful in the doctrine of the Buddha,

the mendicant finds peace,
the joy of ending natural existence.
Whoever, even as a young mendicant,
applies oneself to the path of the Buddha
illuminates this world,
like the moon when free from clouds.
26. The Holy One
Cut off the stream energetically, holy one;

leave desires behind.
Knowing the destruction of all that is created,
you know the uncreated, holy one.
When the holy one has reached the other shore
in meditation and contemplation,
all bonds vanish for the one who knows.
For the one I call holy

there is neither this shore nor that shore nor both,
who is free from fear and free from shackles.
The one I call holy is thoughtful, detached, settled,
accomplished, desireless, and has attained the highest goal.
The sun shines by day; the moon lights up the night;

the warriors shine in their armor;
the holy one shines in meditation;
but the awakened shines radiantly all day and night.
Because a person has put aside wrong, one is called holy.

Because one lives serenely, one is called an ascetic.
Because one gets rid of impurities, one is called a pilgrim.
No one should hurt a holy one,

but no holy one should strike back.
Woe to the one who hurts a holy one;
more woe to the one who strikes back.
It is no small gain to a holy one

if one holds one's mind back from the pleasures of life.
The sooner the wish to injure disappears,
the sooner all suffering will stop.
The one I call holy does not hurt by body, speech, or mind,
and is controlled in these three things.
Whoever has understood the law of justice

as taught by the well awakened one,
should revere the teacher,
as the priest worships the sacrificial fire.
Not by matted hair, not by lineage,

not by caste does one become holy.
One is holy in whom there is truth and virtue;
that one is blessed.
What is the use of matted hair, fool?

What is the use of clothes of goat-skins?
Inside you are full of craving; the outside you make clean.
The one I call holy wears thrown-away clothes,
is lean with veins showing,
and meditates alone in the forest.
I do not call one holy because of one's family or mother.

If one has property, one is called superior.
The one I call holy is free of property and all attachment.
The one I call holy has cut all chains, never trembles,
has passed beyond attachments and is independent.
The one I call holy has cut the strap, the thong,
and the chain with all their encumbrances,
has removed the bar and is awakened.
The one I call holy, though having committed no offense,

patiently bears reproach, ill-treatment, and imprisonment,
has endurance for one's force and strength for one's army.
The one I call holy is free from anger, faithful to vows,

virtuous, free from lust, controlled,
and has received one's last body.
The one I call holy does not cling to pleasures,

like water on a lotus leaf
or a mustard seed on the point of a needle.
The one I call holy

even here knows the end of suffering,
has laid down one's burden, and is detached.
The one I call holy has deep wisdom and knowledge,
discerns the right way and the wrong,
and has attained the highest end.
The one I call holy

keeps away from both householders and the homeless,
rarely visits houses, and has few desires.
The one I call holy

does not hurt any creatures, weak or strong,
and neither kills nor causes death.
The one I call holy is tolerant with the intolerant,

peaceful with the violent,
and free from greed among the greedy.
The one I call holy

has let go of anger, hate, pride, and hypocrisy,
like a mustard seed falls from the point of a needle.
The one I call holy speaks true words

that are useful and not harsh so that no one is offended.
The one I call holy

does not take anything in the world
that is not given one,
be it long or short, small or large, good or bad.
The one I call holy

has no desires for this world or the next,
is free from desires and is independent.
The one I call holy has no longings,

in knowledge is free from doubt,
and has reached the depth of the eternal.
The one I call holy here

has passed beyond the attachments of good and bad,
is free from sorrow, free from desire, free from impurity.
The one I call holy is bright like the moon,

pure, serene, undisturbed,
in whom pleasure is extinguished.
The one I call holy

has gone beyond this muddy road of rebirth and delusion,
so difficult to pass,
has crossed over and reached the other shore,
is thoughtful, not agitated,
not doubting, not attached, and calm.
The one I call holy in this world,

giving up all desires, travels around without a home,
in whom all desire for existence is extinguished.
The one I call holy in this world,

giving up all craving, travels around without a home,
in whom all craving for existence is extinguished.
The one I call holy,

letting go of attachment to humans,
rises above attachment to gods,
and is independent from all attachments.
The one I call holy

gives up what is pleasurable and what is not pleasurable,
is cool and free from any seeds of renewal,
the hero who has conquered all the worlds.
The one I call holy

knows the destruction and the return of beings everywhere,
is free from attachment, living well, and is awakened.
The one I call holy,

whose path is not known by gods nor spirits nor humans,
whose desires are extinct, is a saint.
The one I call holy calls nothing one's own,

whether it be in front, behind, or between,
is poor and free from attachment.
The one I call holy is fearless, noble, heroic,

all-wise, ever-pure, all-conquering,
has accomplished the goal and is awakened.
The one I call holy knows one's former lives,

perceives heaven and hell,
has reached the end of births,
is a sage whose knowledge is perfect,
having accomplished complete perfection.
BECK index
Introduction to Gautama the Buddha
Siddartha Gautama (563-480 BC) was born as a prince in a small state in northern India
in what is now Nepal. According to legend, several soothsayers predicted that if he stayed
home he would become a universal king, but if he left he would become a Buddha. His
mother died after one week, and Siddartha was brought up by her sister. His father
surrounded him with every luxury. At the age of 16 Siddartha married Yasodhara, his
cousin of the same age, and spent his time in the pleasure gardens of the palace.
When Gautama was 29 he saw the four signs which led to his renunciation of the world---
first, an old person, then a sick person, then a corpse being carried to a funeral, and
finally a begging monk in a yellow robe. Gautama began to contemplate the meaning of
life with its inevitable decay, suffering, and death; like the monk he too must find a
solution to these problems. Therefore he decided to renounce everything, and he left the
palace immediately after the birth of his first son.
For a while he sought enlightenment by mortifying the flesh; fasting and eating only one
seed a day, he became so thin that his bones stuck out. Weak from hunger, he fainted and
almost died. Then he decided that this was not the way to enlightenment. He began to beg
for food and concentrated on meditation. When he gave up the austerities, his five
companions in spiritual aspiration left him in disgust.
One day when he was 35 he sat under a banyan tree with the resolve not to get up until he
was enlightened. Perceiving that Siddartha wanted to pass beyond his control, the tempter
Mara and his armies attacked him in various ways, but each time Gautama concentrated
on the ten perfections (charity, morality, renunciation, wisdom, effort, patience, truth,
determination, universal love, and equanimity) and received divine protection. Mara tried
to persuade him to give up his struggle and live. However, Gautama identified the ten
armies of Mara as follows: lust, dislike for the spiritual, hunger and thirst, craving,
laziness, cowardice, doubt, inflexibility, glamour, and finally exalting oneself while
despising others. Gautama said that by conquering these one could attain bliss and that he
would rather die than be defeated. Mara retired, and Gautama went into deeper
meditation, realizing his former lifetimes, becoming clairvoyant, and intuiting the
psychological insights that became his principal teachings.
At first people did not know what to call him and asked him if he was a god, a devil, an
angel, a person or what. Gautama replied simply, "I am awake." Thus he became known
as the Buddha, which means the awakened one or the enlightened one.
The first sermon included here are the words of the Buddha when he spoke in the deer
park at Benares as recorded in the SAMYUTTA-NIKAYA V:420, one of the collections of
the SUTTA PITAKA, the largest of the "three baskets" of early Buddhist texts. Hearing
this brief discourse, the five previous companions, who were at first skeptical of Buddha's
new claims, were convinced and became the first five "perfected ones" in his order.
The order of monks or disciples grew, and soon the Buddha was sending out 60 of them
in different directions to spread the teachings. The Buddha fulfilled his promise to return
to talk with King Bimbisara after his enlightenment, and he was converted also. Although
his father, King Suddhodana, did not like the idea of the Buddha begging for food, he
accepted it; many of his relatives became followers also. Some of the wealthy built
monasteries for the order.
Ananda, the Buddha's cousin and closest disciple, pleaded that women be allowed to join
the order, and finally the order of nuns was established. Another cousin, Devadatta,
wanted to become the Buddha's successor; but when he was rejected, he tried three times
to kill Gautama but failed. Then Devadatta tried to split the order. However, two of the
greatest disciples, Sariputta and Moggallana, were able to persuade those who had
followed him to return to the Buddha. Devadatta became ill; but as he was dying, the
Buddha forgave him.
When he was about 80 years old, the Buddha became seriously ill himself but felt that he
should not die until he had prepared the order for his departure. Thus he fought off the
illness. Ananda asked for instructions, but the Buddha said that he had not presented "the
closed fist of the teacher." In other words, he had not held back any of the teachings. Not
even Sariputta nor Moggallana were to be his successor; rather everything was to be
decided by majority vote. He suggested that they take refuge in the teachings, but they
might abolish minor rules if they wished.
Finally the Buddha instructed a friend named Cunda to prepare him a meal, which was
either pork or mushrooms trodden by pigs; the leftovers were to be buried, and the other
monks were to be given something else. Soon after eating this meal, the Buddha became
very sick with violent pains. The Buddha declared that Cunda was to be honored as equal
to the one who had given him the last meal before his enlightenment. Finally he asked the
monks three times if they had any questions, but none of them spoke. Then the Buddha
said his last words, "Transient are all conditioned things. Work out your salvation with
diligence." The body of Gautama was cremated a week later, and an argument over the
relics of the Buddha was settled peacefully by dividing them into eight portions.
This text is included in the WISDOM BIBLE, the greatest collection of

wisdom ever published.
Click here to learn more about the WISDOM BIBLE and how
you may purchase it. This text is also available as spoken by
Sanderson Beck on CD.
The Buddha's First Sermon

These two extremes, monks, are not to be practiced

by one who has gone forth from the world.
What are the two?
That joined with the passions and luxury---

low, vulgar, common, ignoble, and useless,
and that joined with self-torture---
painful, ignoble, and useless.
Avoiding these two extremes the one who has thus come
has gained the enlightenment of the middle path,
which produces insight and knowledge,
and leads to peace, wisdom, enlightenment, and nirvana.
And what, monks, is the middle path, by which

the one who has thus come has gained enlightenment,
which produces knowledge and insight,
and leads to peace, wisdom, enlightenment, and nirvana?
This is the noble eightfold way, namely,

correct understanding, correct intention,
correct speech, correct action, correct livelihood,
correct attention, correct concentration,
and correct meditation.
This, monks, is the middle path, by which

the one who has thus come has gained enlightenment,
which produces insight and knowledge,
and leads to peace, wisdom, enlightenment, and nirvana.
Now this, monks, is the noble truth of pain:

birth is painful; old age is painful;
sickness is painful; death is painful;
sorrow, lamentation, dejection, and despair are painful.
Contact with unpleasant things is painful;
not getting what one wishes is painful.
In short the five groups of grasping are painful.
Now this, monks, is the noble truth of the cause of pain:

the craving, which leads to rebirth,
combined with pleasure and lust,
finding pleasure here and there,
namely the craving for passion,
the craving for existence,
and the craving for non-existence.
Now this, monks, is the noble truth

of the cessation of pain:
the cessation without a remainder of craving,
the abandonment, forsaking, release, and non-attachment.
Now this, monks, is the noble truth

of the way that leads to the cessation of pain:
this is the noble eightfold way, namely,
correct understanding, correct intention,
correct speech, correct action, correct livelihood,
correct attention, correct concentration,
and correct meditation.
"This is the noble truth of pain":

Thus, monks, among doctrines unheard before,
in me insight, wisdom, knowledge, and light arose.
"This noble truth of pain must be comprehended."

"It has been comprehended."

"This is the noble truth of the cause of pain":

"The cause of pain must be abandoned."

"It has been abandoned."

"This is the noble truth of the cessation of pain":

"The cessation of pain must be realized."

"It has been realized."

"This is the noble truth

of the way that leads to the cessation of pain":
"The way must be practiced."

"It has been practiced."

As long as in these four noble truths

my due knowledge and insight
with the three sections and twelve divisions
was not well purified, even so long, monks,
in the world with its gods, Mara, Brahma,
its beings with ascetics, priests, gods, and men,
I had not attained the highest complete enlightenment.
This I recognized.
And when, monks, in these four noble truths

my due knowledge and insight
with its three sections and twelve divisions
was well purified, then monks,
in the world with its gods, Mara, Brahma,
its beings with ascetics, priests, gods, and men,
I had attained the highest complete enlightenment.
This I recognized.
Knowledge arose in me;

insight arose that the release of my mind is unshakable:
this is my last existence;
now there is no rebirth. BECK index
Introduction to the Gita
The BHAGAVAD-GITA is contained in Book 6 of the great Hindu epic,

MAHABHARATA, probably the longest poem in all of literature. The GITA was written
between the fifth century BC and the second century CE and is attributed to Vyasa.
According to Aurobindo, who studied Vyasa's writings, nothing disproves his authorship.
The MAHABHARATA tells the story of a civil war in ancient India between the sons of
Kuru (Kauruvas) and the sons of Pandu (Pandavas) over a kingdom the Pandavas believe
was stolen from them by the cheating of the Kauruvas. Every attempt by the Pandava
brothers to regain their kingdom without war has failed.
The BHAGAVAD-GITA is primarily a dialog between Arjuna, the third Pandava

brother, and his charioteer, Krishna. Remaining neutral, Krishna allowed one side to use
his vassals in battle, while the other side could have him as a charioteer although he
would not fight himself. The old blind King Dhritarashtra declined a great sage's offer to
give him sight for the battle, because he did not want to see the bloodshed. Instead the
great sage gave Sanjaya the ability to perceive at a distance everything that was going on,
and he describes the events for the King.
In the GITA Krishna, who is the uncle and friend of the Pandavas, gives Arjuna teachings
on yoga, which means union and implies union with God. Krishna is considered by
Hindus to be an incarnation of the god Vishnu, the preserver.
In the first chapter of the GITA, some of the heroes of the two armies are mentioned by
King Duryodhana, the oldest Kaurava brother, first the Pandavas: the son of Drupada,
Bhima, Arjuna, Yuyudhana, Virata, Drupada, Dhrishtaketu, Chekitana, the King of
Kashi, Purujit, Kuntibhoja, Shaibya, Yudhamanyu, Uttamauja, the son of Subhadra, and
the sons of Draupadi; then the Kauravas: Bhishma, Karna, Kripa, Ashvatthaman,
Vikarna, Saumadatti, and Drona. When they blow their conch-horns, Arjuna's brothers
are named: Bhima, Yudhishthira, Nakula, and Sahadeva.
Throughout the text various epithets or nicknames are used for Krishna and Arjuna.
Krishna is called: Madhava (descendant of Madhu), Hrishikesha (bristling-haired),
Keshava (handsome-haired), Govinda (chief of herdsmen), slayer of Madhu (a demon),
Janardana (agitator of humans), Varshneya (clansman of the Vrishnis), Vasudeva (son of
Vasudeva), Hari, and slayer of Keshin (a demon). Arjuna is called: son of Pandu,
Gudakesha (thick-haired), Partha (son of Pritha, Kunti's original name), Kaunteya (son of
Kunti), Bharata (ancient name of India, used for other characters as well), Bharata bull,
wealth winner, foe scorcher, great-armed one, blameless one, tiger spirit, and Kuru's joy
or best of Kurus (Kuru being a common ancestor of both the Pandavas and the Kauravas).
Gandiva is the name of Arjuna's bow.
BHAGAVAD-GITA
THE LORD'S SONG
1. The Sorrow of Arjuna 10. The Yoga of Manifestation

2. The Yoga of Knowledge 11. Vision of the Universal Form
3. The Yoga of Action 12. The Yoga of Devotion
4. The Yoga of Wisdom 13. Distinguishing the Field and the
5. The Yoga of Renunciation Knower
6. The Yoga of Meditation 14. Distinguishing the Three
7. The Yoga of Wise Understanding Qualities
8. The Yoga of Imperishable God 15. The Yoga of the Highest Spirit
9. The Yoga of Royal Knowledge 16. Distinguishing the Divine and
and Mystery the Demonic
17. Distinguishing Three Kinds of
Faith
18. The Yoga of Liberation by
Renunciation
1
Dhritarashtra said,
"In the field of duty in the field of Kuru,
gathered together to fight,
what did mine and Pandu's sons do, Sanjaya?"
Sanjaya said,
"Seeing the Pandava army arrayed,
King Duryodhana then approaching his teacher
said this speech:
'Look, master, at the Pandava's great army
arrayed by the son of Drupada, your intelligent student.
Here are heroes, great archers
equal in battle to Bhima and Arjuna;
Yuyudhana and Virata and Drupada of the great chariot;
Dhrishtaketu, Chekitana and the valiant King of Kashi,
Purujit and Kuntibhoja and Shaibya, a human bull;
bold Yudhamanyu and valiant Uttamauja;
the son of Subhadra and the sons of Draupadi;
all having great chariots.
"'Ours who are distinguished know them,

best of the twice-born,
the leaders of my army,
by proper names I tell them to you:
yourself and Bhishma and Karna
and Kripa, victorious in battle,
Ashvatthaman and Vikarna and Saumadatti also;
and many other heroes risking lives for my sake,
armed with various weapons, all skilled in battle.
"'Inadequate is that force of ours guarded by Bhishma,

but adequate is this force of theirs guarded by Bhima.
So in all designated formations
make sure you all protect Bhishma.'
"Cheering him up, the aged Kuru grandsire,

roaring loudly like a lion,
blew his conch horn powerfully.
Then conch horns and kettledrums, tabors, drums, horns
suddenly sounded this tumultuous uproar.
Then standing in the great chariot yoked with white horses,
Madhava and the son of Pandu blew their divine conch horns:
Hrishikesha his Panchajanya, wealth winner his Devadatta;
wolf-bellied Bhima blew Paundra, his great conch horn;
King Yudhishthira blew Anantavijaya;
Nakula and Sahadeva blew Sughosha and Manipushpaka;
and Kashya, top archer, and Shikhandi, of the great chariot,
Dhrishtadyumna and Virata and invincible Satyaki,
Drupada and the sons of Draupadi,
all together, O Lord of the earth,
and strong-armed Saubhadra,
each blew their own conch horns.
This noise burst the hearts of the sons of Dhritarashtra,
and the tumult caused the sky and earth to resound.
"Then seeing the sons of Dhritarashtra in battle order,

in the ensuing clash of weapons
the monkey-bannered son of Pandu raising his bow
then said this speech to Hrishikesha, Lord of the earth:
'Position my chariot between the two armies, changeless one,
so that I may see these who are formed and eager to fight.
With whom must I fight in undertaking this bash?
I see these who are ready to fight
wishing to serve in war
the evil-minded son of Dhritarashtra.'
"Thus Hrishikesha addressed by Gudakesha, O Bharata,

having positioned the best chariot between the two armies,
in front of Bhishma, Drona, and all the rulers of the earth,
said, 'Partha, look at these Kurus assembled here.'
"There Partha saw positioned fathers and grandfathers,

teachers, uncles, brothers, sons, grandsons, friends as well,
fathers-in-law and even companions in both armies also.
Regarding all these relatives arrayed, this Kaunteya,
filled with deep pity despondently said this:
'Seeing this, my own people, Krishna, approaching to fight,
my limbs sink, and my mouth dries up,
and trembling in my body and bristling hair occur.
Gandiva slips from my hand, and my skin burns;
and I am not able to stand, and my mind wanders;
and I see contrary omens, Keshava;
and I do not foresee good fortune
in killing my own people in battle.
"'I do not want victory, Krishna,

nor kingdom nor pleasures.
What is kingdom to us, Govinda?
What is enjoyment or life?
Those for whose sake we want kingdom, enjoyment and pleasure
are these positioned for battle, abandoning life and riches,
teachers, fathers, sons, and also grandfathers, uncles,
fathers-in-law, grandsons, brothers-in-law, and other kin.
"'These I do not wish to kill,

even though they are killing, slayer of Madhu,
even for the sovereignty of the three worlds,
how then for the earth?
Striking down the sons of Dhritarashtra,
what joy could be ours, Janardana?
Evil should cling to us for killing these attackers.
Therefore we should not kill
the sons of Dhritarashtra, our relatives.
How could we ever be happy killing our own people, Madhava?
"'Even if these whose thoughts are overpowered by greed

see no wrong in causing the destruction of family,
injury to friends and crime,
why is it not understood by us to turn away from this evil,
the family-destruction wrong, by discernment, Janardana?
In family destruction the ancient family duties vanish;
in losing duty lawlessness also overcomes the whole family.
From the overcoming of lawlessness, Krishna,
the women of the family are corrupted;
in the spoiling of the women, Varshneya,
is born the intermixture of caste.
The intermixture of the family destroyers and the family
leads to hell;
their ancestors fall, deprived of rice-ball and water rites.
By wrongs of the family destroyers
producing caste intermixture
race duties and eternal family duties are abolished.
Of family-duty-abolishing men dwelling indefinitely in hell
we have often heard.
"'Oh alas! What great evil are we resolved to do,

which through greed for royal pleasures
we are prepared to kill our own people.
If the sons of Dhritarashtra should kill in battle,
unresisting, unarmed, that would be greater happiness to me.'
"Thus speaking on the battlefield,

Arjuna sat down on the chariot seat,
throwing down bow and arrow,
his mind overcome by sorrow."
2
Sanjaya said,
"To him thus overcome by pity,
whose eyes were filled with tears and downcast, despairing,
the slayer of Madhu said this speech:
"The blessed Lord said,

'How has this timidity in difficulty come upon you,
not proper for an Aryan, not leading to heaven,
causing disgrace, Arjuna?
You should never be a coward, Partha!
this is not fitting in you.
Abandon base faintheartedness, stand up, foe scorcher!'
"Arjuna said,
'How shall I in battle, slayer of Madhu,
with arrows fight against Bhishma and Drona,
the two venerable enemies, slayer of foes?
Instead of killing noble gurus
it is better to live by begging in this world;
having killed gurus desiring gain here on earth
I should enjoy pleasures smeared with blood.
Nor do we know which of these two is more important for us,
whether we should conquer or if they should conquer us,
those standing before us, the sons of Dhritarashtra,
whom having killed, we should not want to live.
"'Weak pity discouraging my being,

I, uncertain in thought as to duty, ask you
which should be better for certain, tell it to me.
I am your student fallen at your feet; correct me!
I do not see what would remove this sorrow of mine,
which dries up the senses,
even if obtaining unrivaled prosperity on earth,
royal power or even the sovereignty of the gods.'"
Sanjaya said,
"Thus having spoken to Hrishikesha,
Gudakesha, foe scorcher, saying,
'I shall not fight' to Govinda, became silent.
"Hrishikesha smiling, so to speak, Bharata,

between the two armies said to the dejected this speech:

'You grieve for those who should not be grieved for;
yet you speak wise words.
Neither for the dead nor those not dead do the wise grieve.
Never was there a time when I did not exist
nor you nor these lords of men.
Neither will there be a time when we shall not exist;
we all exist from now on.
As the soul experiences in this body
childhood, youth, and old age,
so also it acquires another body;
the sage in this is not deluded.
"'Material sensations, Kaunteya,

causing cold, heat, pleasure, pain,
coming and going are impermanent;
you must endure them, Bharata.
The person whom these do not trouble, powerful person,
pain and pleasure being equal to the sage,
he is ready for immortality.
"'The existence of the unreal is not found;

the non-existence of the real is not found.
The certainty of both of these has been seen
by the seers of essence.
Know that indestructible essence
by which all this is pervaded.
No one is able to cause the destruction of the imperishable.
These bodies have an end;
it is said of the indestructible, infinite soul
that it is eternal.
Therefore, fight, Bharata!
"'Whoever believes this the killer

and whoever thinks this the killed,
they both do not understand;
this does not kill and is not killed.
Neither is it born nor does it die at any time,
nor having been, will this again not be.
Unborn, eternal, perpetual this ancient being
is not killed with the killing of the body.
"'Whoever knows this, the indestructible,

the eternal, the unborn, the imperishable,
how does this person, Partha, cause the killing of anyone?
Whom does one kill?
As a person abandoning worn-out clothes takes new ones,
so abandoning worn-out bodies the soul enters new ones.
Weapons do not cut this nor does fire burn this,
and waters cannot wet this nor can wind dry it.
Not pierced this, not burned this, not wetted nor dried,
eternal, all-pervading, stable,
immovable is this everlasting.
Unmanifest this, it is said.
"'Therefore knowing this you should not mourn.

And if you think this is eternally born or eternally dying,
even then, you mighty armed, you should not mourn this.
Death is certain for the born,
and birth is certain for the dead.
Therefore you should not mourn over the inevitable.
"'Beings have unmanifest beginnings,

manifest middles, Bharata, unmanifest ends again.
What complaint is there?
Marvelously someone sees this,
and marvelously another thus tells,
and marvelously another hears this,
but even having heard no one knows this.
This embodied soul is eternally inviolable
in the body of all, Bharata.
Therefore you should not mourn for any being.
"'So looking at your duty you should not waver,

for there is no greater duty than battle for the kshatriya.
And by good fortune gaining the open door of heaven,
happy kshatriyas, Partha, encounter such a battle.
Now if you will not undertake this combat duty,
then having avoided your duty and glory, you will incur evil.
And also people will relate your perpetual dishonor,
and for the esteemed, dishonor is worse than dying.
The great warriors will think
you withdraw from battle out of fear,
and having been thought much of
among those you will be held lightly.
And enemies will say of you many words not to be spoken,
deriding your strength.
What is more painful than that?
"'Either killed you will attain heaven,

or conquering you will enjoy the earth.
Therefore stand up, Kaunteya, resolved to the battle.
Making pleasure and pain the same,
gain and loss, victory and defeat,
then engage in battle.
Thus you will not incur evil.
"'This intuition described for you in Sankhya philosophy,

learn this in yoga;
unified by intuition, Partha,
you shall avoid the bondage of action.
There is no lost effort here; no setback occurs.
Even a little of this discipline protects from great fear.
"'Self-determined intuition is one here, Kuru's joy,
but intuitions of the irresolute many-branched, so endless.
This flowery speech which the ignorant proclaim,
delighting in the letter of the scripture, Partha,
saying there is nothing else,
minds desiring the highest heaven,
offering birth as the fruit of action,
performing many special rituals,
aimed toward enjoyment and power,
attached to enjoyment and power,
whose thoughts are stolen away by this,
to those,
self-determined intuition in meditation is not granted.
"'The scriptures categorize three qualities.

Be without the three qualities, Arjuna,
without opposites, eternally staying in goodness,
without possessiveness, soul-established.
As much use as in a well in water overflowing everywhere,
so much are all the scriptures to an enlightened brahman.
"'In action alone is your claim,

never to its fruits at all.
Never should the fruit of action be your motive;
never let there be attachment in your inactivity.
Staying in yoga do your actions,
letting go of attachment, wealth-winner.
Seek refuge in intuition.
Pitiful are those motivated by fruit.
Unified intuition here lets go of both good and bad deeds.
"'Therefore unify yourself with yoga;

yoga is skilled in actions.
Letting go of the fruit of action,
the intelligent of unified intuition,
liberated from the bondage of birth,
go the way free from misery.
When your intuition passes beyond the confusion of delusion,
you will become indifferent to what you hear
and to what has been heard in scripture.
Disregarding scripture, when in meditation
your immovable intuition will stand unmoving,
then you will attain union.'
"Arjuna said,
'What is the definition of one who is
steady in wisdom, steady in meditation, Keshava?
How should one steady in thought speak?
How should one sit? How should one move?'

'When one gives up all desires emerging in the mind, Partha,
satisfied in the soul by the soul,
then one is said to be steady in wisdom.
"'Whoever in pain is free of mental anxiety,

in pleasure is free of desire,
departing from passion, fear, and anger,
steady in thought, is called a sage.
"'Whoever is without attachment in all things,

accepting this or that, pleasant or unpleasant,
neither liking nor disliking,
the wisdom of this one is established.
"'And when this one withdraws,

like a tortoise all its limbs,
the senses from the objects of sense,
"'Objects turn away from the embodied one who is fasting,

except flavor;
even flavor turns away from the one seeing the supreme.
Kaunteya, tormenting senses forcibly carry away the mind
even of the striving person of learning.
Restraining all these,
one should sit unified with me in the supreme;
whose senses are in control,
"'From a person's contemplating objects

is born attachment to them;
from attachment is born desire;
from desire is born anger;
from anger comes delusion;
from delusion, memory wandering;
from memory wandering, loss of intuition;
from loss of intuition, one perishes.
"'Lust and aversion eliminated,

but engaging objects with the senses,
the self-governing by self-control attains tranquillity.
In tranquillity is born cessation of all one's pains.
Having clear thoughts, quickly the intuition becomes steady.
"'There is no intuition for the undisciplined,

and for the undisciplined no concentration,
and without concentration no peace.
Without peace, where is happiness?
When the mind is led by the wandering of the senses,
then it carries away wisdom
like the wind a ship on the water.
"'Therefore, mighty-armed, the one whose senses

are completely withdrawn from the objects of sense,
What is night to all beings
in this the restrained is awake;
what beings are awake in
that is the night of the seeing sage.
Just as waters dissolve in the ocean, filled, unmoved, still,
so too all desires dissolve in the one who attains peace,
not in the desirer of desires.
The person who, giving up all desires,
lives free from longing, without possessiveness,
without egotism, this one attains peace.
This is a holy state, Partha.
No one attaining this is deluded.
Steady in this even at the time of death,
one reaches holy nirvana.'
3
"Arjuna said,
'If your intuition idea is better than action, Janardana,
then why do you urge me into this terrible action, Keshava?
With equivocal speech you confuse my intuition.
This one thing tell me without doubt:
by which I should attain what is better.'

'In this world a two-fold basis
was previously taught by me, blameless one:
the knowledge yoga of the Sankhyas
and the action yoga of the yogis.
Not by abstention from actions
does a person attain freedom from action,
and not by renunciation alone
does one approach perfection.
No one even for an instant can ever stay actionless.
Everyone must perform action unwillingly
by the qualities born of nature.
"'Whoever sits, restraining the powers of action

with the mind remembering sense objects,
this deluded self is called a hypocrite.
But whoever, controlling the senses with the mind, Arjuna,
engages by the powers of action in action yoga,
unattached, this one is distinguished.
"'You do controlled action.

Action is better than inaction.
Even your body maintenance
could not be accomplished without action.
Aside from action for the purpose of sacrifice
this world is bound by action.
Perform action for this purpose, Kaunteya,
free from attachment.
"'Having sent forth creatures along with sacrifices,

the Creator anciently said, "By this bring forth;
may this be the milk of your desires."
May you cherish by this the gods;
may the gods cherish you;
cherishing each other, you will attain the supreme good.
Cherished by sacrifice,
the gods will give to you wished-for enjoyments.
"'Whoever enjoys these without offering gifts to them

is just a thief.
The good who partake of the rest of the sacrifice
are released from all evils,
but the wicked who cook for their own sake enjoy impurity.
"'Creatures come from food;

food is produced from rain;
rain comes from sacrifice;
sacrifice is produced by action.
Know that God-produced action
originates in imperishable God.
Therefore all-pervading God
eternally remains in the sacrifice.
"'Thus whoever does not turn the revolving wheel here,

who is malicious, sense-delighted,
this one lives vainly, Partha.
The person who is self-pleased and self-satisfied
and self-content, this one's task is not found.
Whoever has no purpose in what is done or not done,
has no need of purpose in anyone.
"'Therefore without being attached

always perform the action to be done.
Practicing action without being attached,
a person attains the supreme.
By action Janaka and others attained perfection.
You also observing what the world needs should act.
"'Whatever the best do, that others do also.

This sets a standard that the world follows.
Partha, there is nothing for me to do in the three worlds,
nothing unattained to be attained;
yet I engage in action.
If I should not engage in tireless action at all,
people everywhere would follow my path, Partha.
If I should not perform action,
these worlds would be ruined;
I should be a maker of confusion,
and I should destroy these creatures.
"'As the unwise act attached to action, Bharata,

so the wise should act unattached,
intending to maintain the world.
One should not cause the mental breakdown
of the action-attached ignorant.
The wise, practicing union, should encourage all actions.
"'All actions being performed by the qualities of nature,

the ego-deluded self thinks that the "I" is the doer.
But knowing the truth, great-armed one,
of the two roles of quality and action,
"qualities work in qualities,"
thus thinking one is not attached.
Those deluded by the qualities of nature
are attached to qualified actions.
The knower of the whole should not disturb
fools who are ignorant of the whole.
"'Entrusting all actions to me,

meditating on the supreme soul,
being free from desire, free from possession,
fight, cured of fever.
People who constantly practice this doctrine of mine,
trusting, not complaining,
they also are liberated from actions.
"'But those who, complaining about this,

do not practice my doctrine,
confusing all knowledge,
know them to be lost, thoughtless.
"'Even the wise act according to their own nature.

Creatures follow nature.
What will constraint accomplish?
Like-dislike situated in sense and the object of sense,
one should not come under the power of these two adversaries.
Better one's own imperfect duty
than another's duty well performed.
Death in one's own duty is better.
Another's duty brings fear.'
"Arjuna said,
'Then by what compulsion does a person commit harm,
even unwillingly, Varshneya,
as if commanded by force?'

'This is desire, this is anger,
born of the emotional quality.
Voracious and greatly injurious,
know this to be the enemy here.
As fire is obscured by smoke, and a mirror by dust,
as the embryo is enveloped by the amnion,
so this is covered by it.
Knowledge is covered by this eternal enemy of knowers,
in the form of desire, Kaunteya,
which is an insatiable fire.
The senses, mind, and intuition are said to be its seat.
With these it confuses knowledge, covering the embodied.
Therefore you, at first restraining the senses,
Bharata bull, kill this harmful thing
that destroys intelligent knowledge.
"'The senses, they say, are high.

Higher than the senses is the mind,
but higher than the mind is the intuition,
but higher than the intuition is this.
Thus intuiting what is higher than the intuition,
sustaining the soul with the soul,
kill the adversary, great-armed one,
the desire-form difficult to approach.'
4
'This imperishable yoga I declared to Vivasvat.
Vivasvat communicated it to Manu,
and Manu told it to Ikshvaku.
Thus received by royal succession,
the royal sages knew this.
In the long time here this yoga was lost, foe scorcher.
This same ancient yoga is declared by me to you today,
since you are my devoted friend.
This is the supreme mystery.'
"Arjuna said,
'Later was your birth, earlier the birth of Vivasvat.
How should I understand
that you declared this so in the beginning?'

'Many of my births have passed away,
and yours too, Arjuna.
I know them all; you do not know, foe scorcher.
Though being a birthless imperishable soul,
though being Lord of beings,
controlling my own nature,
I come into being by the magic of my soul.
"'Whenever a decrease of justice occurs, Bharata,

and an uprising of injustice,
then I give forth my soul.
For the protection of the good
and for the destruction of the evil-doers,
for the purpose of establishing justice
I am born from age to age.
"'Whoever truly knows my divine birth and action,

having left the body does not go to rebirth;
this one comes to me, Arjuna.
Passion, fear, and anger gone,
absorbed in me, relying on me,
many purified by disciplined knowledge
have attained my existence.
Whoever approaches me, I love them.
People everywhere follow my path, Partha.
"'Wanting successful actions, they worship gods here.

Quickly in the human world successful action comes.
Four castes were brought forth by me
according to the distribution of the action qualities.
Although I did this,
know me as the imperishable non-doer.
Actions do not affect me, not desiring their fruit.
Thus whoever understands me is not bound by actions.
Thus knowing, action done by the ancients
was also for the seeking of liberation.
Therefore you do actions
as they were done earlier by the ancients.
"'What is action? What is inaction?

Even the poets were confused about this.
I shall explain to you this action,
which knowing you will be liberated from evil.
Being enlightened about action and also wrong action,
and being enlightened about inaction,
the way of action is profound.
Whoever perceives inaction in action and action in inaction
is enlightened among people;
this one does all action united.
The one whose every undertaking
is without desirous intention
has consumed actions in the fire of knowledge;
this one the enlightened call learned.
"'Having abandoned attachment to the fruit of action,

always satisfied, independent even while engaging in action,
one does not do anything.
Hoping for nothing with soul-controlled consciousness,
abandoning every possession,
performing action with the body alone,
one incurs no guilt.
Content with spontaneous gain, transcending duality,
free from envy, indifferent to success and failure,
even when acting one is not bound.
"'With attachment gone, liberated,

thought established in knowledge,
action undertaken as a sacrifice is completely dissolved.
God is the offering; God is the gift
poured out into the fire of God by God.
God is attained by one who contemplates the action of God.
"'Some yogis practice sacrifice to the divine;

others offer sacrifice in the fire of God by sacrifice.
Some offer hearing and other senses
in the fires of restraint;
others offer sound and other sense objects
in the fires of the senses.
Others offer all sense actions and all breath actions
in the yoga fire of self-restraint kindled by knowledge.
Material sacrifices, discipline sacrifices,
yoga sacrifices are thus some;
self-study of knowledge sacrifices
and ascetics are of sharpened vows.
"'Some offer inhalation into exhalation,

also exhalation into inhalation,
restraining the breathing paths
intent on controlling the breath.
Others regulating food offer inhalations into inhalations.
All these knowing sacrifice by sacrifice destroy wrongs.
Those eating the sacred food left from the sacrifice
go to God eternal.
"'Not even this world is for those not sacrificing,

how then the other, best of Kurus?
Thus sacrifices of many kinds
are spread out in the mouth of God.
Know them all to come from action;
knowing this you shall be released.
"'Better than the sacrifice of material possessions

is the knowledge sacrifice, foe scorcher.
All action, without exception, Partha,
is completely comprehended in knowledge.
Know this: by respect, inquiry, service,
knowers who perceive the truth will teach you knowledge,
which knowing you shall not fall again into delusion,
son of Pandu; by this you shall see
every being in the soul, then in me.
"'Even if you are the most evil of all the evil-doers,

by the boat of knowledge you shall cross over all wickedness.
As wood kindled by fire is burned to ashes, Arjuna,
the fire of knowledge burns all actions to ashes also.
No purifier equal to knowledge is found in the world.
The self perfected in union in time finds that in the soul.
"'The trusting gains that knowledge which is supreme;

controlling the senses, gaining knowledge,
one attains supreme peace without delay.
The ignorant and untrusting and self-doubting are lost.
Neither this world nor that beyond nor happiness
is for the self-doubting.
"'Union renouncing action, knowledge severing doubt,

soul composed, no actions bind, wealth winner.
Therefore severing ignorance-produced doubt in the heart
with the knowledge sword of the soul,
establish union and rise, Bharata.'
5
"Arjuna said,
'Krishna, you praise renunciation of actions and also yoga.
Which one of these two is better?
Tell me this definitely.'

'Both renunciation and action yoga lead to the best,
but of the two, action yoga surpasses renunciation of action.
Whoever is indifferent to dualities, great-armed one,
is easily released from bondage.
Sankhya and yoga are separate,
maintain the foolish, not the wise.
Whoever practices even one correctly
finds the fruit of both.
That state attained by the Sankhyas
is also reached by the yogis.
Whoever sees Sankhya and yoga as one, sees.
But renunciation, great-armed one,
is difficult to attain without union.
The wise united in yoga quickly attain God.
"'United in yoga the purified soul

self-controlled, controlling senses,
the soul being the soul of all beings,
even while acting is not affected.
"I am doing nothing at all," thinks the united truth knower,
seeing, hearing, touching, smelling,
eating, walking, sleeping, breathing,
talking, releasing, holding, opening eyes and closing eyes,
believing that the senses operate in the sense objects.
"'Whoever acts putting actions in God,

abandoning attachment, is not affected by evil,
like a lotus leaf by water.
With the body, mind, intuition, and even the senses alone,
yogis perform action, abandoning attachment,
for self-purification.
United, abandoning the fruit of action,
one attains complete peace.
Disunited by desirous action,
attached to the fruit, one is bound.
"'Renouncing all actions with the mind,

the embodied sits happily, master in the city of nine gates,
neither acting nor causing action.
The Lord creates neither agency nor actions of the world
nor the union of action with fruit,
but nature proceeds.
The omnipresent does not take anyone's evil or goodness.
"'Knowledge being concealed by ignorance,

people are deluded by this.
But those whose ignorance is destroyed by knowledge of soul,
like the sun, their knowledge illuminates this supreme.
Those intuiting that, thinking that, established in that,
devoted to that, go not again to rebirth,
knowledge shaking off wrongs.
"'The wise look equally on a brahman

endowed with cultivated learning,
on a cow, an elephant, a dog, or an outcaste.
Here birth is conquered by those
whose mind is established in equanimity.
Guiltless and impartial is God;
therefore they are established in God.
"'One should not rejoice obtaining the pleasant

nor be sad obtaining the unpleasant.
Firm intuition unconfused knowing God
is established in God.
The soul unattached to external contacts
finds happiness in the soul.
This soul united to God by yoga
enjoys imperishable happiness.
Delights born of contact are wombs of pain,
having a beginning and an end, Kaunteya.
The enlightened one is not content in them.
"'Whoever is able to endure here

before release from the body
the agitation originating from desire and anger
is united; this is a happy person.
Whoever has inner happiness, inner joy,
and thus inner light,
this yogi attains the nirvana of God, oneness with God.
Seers attain the nirvana of God, sins wiped out,
dualities dissolved, self-controlled,
rejoicing in the welfare of all beings.
Rid of desire and anger, thoughts restrained, souls known,
the ascetics' nirvana of God lies near.
"'Making external contacts excluded

and the gaze in between the two eyebrows,
making inhalation and exhalation equal,
moving within the nose,
with controlled senses, mind, and intuition,
the sage seeking ultimate liberation,
rid of desire, fear, and anger is forever liberated.
Knowing me, the enjoyer of sacrifice disciplines,
great Lord of all the world, friend of all beings,
one reaches peace.'
6
'Not depending on the fruit of action to be done
whoever performs action is the renouncer and yogi,
not the one without the fire and without action.
Thus what they call renunciation
know this to be yoga, son of Pandu.
Without renouncing motive, no one becomes a yogi.
"'It is said that action is the method

of the sage wishing to ascend to union;
it is said that serenity is the method
of the one who has ascended to union.
When he is not attached to sense objects nor to actions,
renouncing all motivation,
then he is said to have ascended to union.
"'One should uplift the self by the soul;

one should not lower the soul.
The self is the friend of the soul;
the self is the enemy of the soul.
The self is a friend of the soul
whose self is mastered by the soul,
but the self of the non-soul
might become hostile like an enemy.
"'The highest self of the self-mastered, the peaceful,

is steadfast in cold, heat, pleasure, or pain,
as well as in honor or dishonor.
Content in the wisdom of self-knowledge, immutable,
having mastered sense, united thus,
one is said to be a yogi,
to whom a clod, a stone, and gold are the same.
Detached from companions, allies, foes,
neutral toward enemies and friends, also the good and evil,
impartial intuition is distinguished.
"'The yogi should unite constantly with the soul,

situated in solitude, one self-controlled consciousness
without wanting, without possessing.
In a clear place establishing the firm seat of the soul,
neither too high nor too low,
covered with cloth, antelope skin, and kusha grass,
there making the mind single,
consciousness and sense activity controlled,
sitting on the seat
one should practice union for self-purification.
Keeping even the unmoving body, head, and neck steady,
concentrating the eyes on the tip of the nose,
and not looking around,
the self calmed, fear banished, staying in chastity,
controlling the mind, conscious of me,
united, one should sit devoted to me.
Thus always united with the soul,
the yogi of disciplined mind
attains peace, supreme nirvana, founded with me.
"'Yoga is neither eating too much nor not eating at all,

and neither the habit of sleeping too much
nor that of keeping awake, Arjuna.
Food and recreation disciplined,
disciplined in the actions of behavior,
disciplined in sleep and waking,
yoga becomes the ending of sorrow.
"'When conscious control is established in the soul,
free from the longing of all desire,
then one is said to be thus united.
As a lamp in a windless state does not flicker,
the analogy is remembered of the yogi
of conscious control united in the yoga of the soul.
Where consciousness rests curbed by the practice of yoga,
and where by the soul seeing the soul
in the soul one is content.
One knows this perpetual happiness,
which is intuitively perceived beyond the senses,
and established there does not deviate from that truth;
and which having gained, one thinks no other gain
better than this in which is established
one who is not disturbed even by heavy sorrow.
Let it be known that
this dissolution of union with sorrow is called yoga.
"'This yoga is to be practiced

with determination without discouraged thought.
Abandoning without exception all desires born of motivation,
completely mastering the senses with the mind,
one should gradually with firm intuitive perception
quiet the mind, the soul making it stand still.
One should not think of anything at all.
Whenever the unsteady moving mind wanders here and there,
mastering this, one should direct the will in the soul.
Supreme happiness comes to this peaceful mind of the yogi,
emotion pacified, God-realized, sinless.
Thus always uniting the soul, the yogi freed from evil
easily reaches the endless happiness of God-contact.
"'The soul united in yoga observes the soul in all beings

and all beings in the soul, everywhere the same revelation.
Whoever sees me everywhere and sees everything in me,
I am not lost to this one, and this one is not lost to me.
Whoever is established in oneness honors me in all beings;
moving in any way also this yogi lives in me.
Whoever sees by soul analogy everywhere the same, Arjuna,
whether happiness or sorrow,
this one is thought a supreme yogi.'
"Arjuna said,
'This yoga which is explained by you with equanimity,
slayer of Madhu, I do not see standing steady
because of instability.
Unstable is the mind, Krishna, impetuous, strong, rigid;
I think holding it back, like the wind, is difficult.'

'Without doubt, great-armed one,
the restless mind is hard to control,
but by practice, Kaunteya, and by detachment
it is controlled.
Undisciplined by the self, union is hard to achieve,
thus is my opinion;
but by self-controlled effort
one is able to reach it by this means.'
"Arjuna said,
'The uncontrolled one, endowed with faith,
the mind straying from union, not attaining perfect union,
walks what road, Krishna?
Failing both is one not lost like a disappearing cloud,
unsupported, great-armed one, confused on the path of God?
Krishna, you can resolve entirely this doubt of mine;
other than you there exists no solver of this doubt.'

'Partha, neither here nor above is found the ruin of this;
dear son, no one doing good goes to misfortune.
Reaching the worlds of the good doers,
staying endless years in the house of the radiant glorious
the one fallen from union is born again.
Or one may be born in a family of wise yogis;
such a birth is difficult to obtain in this world.
There this same intuitive union
one receives from a previous embodiment,
and one strives from there again toward perfection, Kuru joy.
By this previous practice one is irresistibly carried on;
wishing to know also of union one transcends divine sound.
But through persevering mental control
the yogi cleansed of guilt, perfected through many births,
then goes to the supreme goal.
"'The yogi is superior to the ascetics,

is also thought to be superior to the knowledgeable,
and the yogi is superior to the active.
Therefore, be a yogi, Arjuna.
Of all these yogis, the one going to me
with inner soul full of faith, who loves me,
this one is thought by me to be most united.'
7
'The mind absorbed in me, Partha,
practicing union relying on me,
without doubt how you shall know me completely: hear that.
I shall tell you without omission
this knowledge with discrimination, which having understood
nothing more remains here to be known.
Of thousands of people hardly anyone strives for perfection;
of those striving, even of the perfected,
hardly anyone knows me truly.
"'Earth, waters, fire, wind,

space, mind, intuition, and ego,
thus is this divided nature of mine eightfold.
This here is the lower, but know my other highest nature,
the life-being, great-armed one,
by which this universe is sustained.
Understand this to be the womb of all beings.
I am the origin of the entire universe, also its dissolution.
There is nothing whatever higher than me, wealth winner.
On me all this is strung like pearls on a thread.
"'I am the flavor in the waters, Kaunteya;

I am the radiance of the moon and sun,
the sacred word in all the Vedas,
the sound in the air, the virility in men,
and the pure fragrance on the earth;
and I am the brilliance in flame,
the life in all beings,
and I am the austerity in ascetics.
"'Know me as the primeval seed of all beings, Partha.

I am the intuition of the intelligent;
the brilliance of the brilliant am I.
And I am the strength of the strong,
freed from desire and passion;
I am the desire in beings
that is not contrary to duty, Bharata bull.
"'And the good states, the active and the slow

which come from me, know them thus:
I am not in them, but they are in me.
Because of these states formed by the three qualities
all this deluded universe does not recognize me
as higher than these and eternal.
"'Divine indeed is this quality-produced illusion

that is difficult to penetrate;
they attain me who transcend this illusion.
Deluded evil doers, the lowest people, do not attain me,
their knowledge robbed by illusion,
attached to demonic existence.
"'Four kinds of benevolent people worship me, Arjuna:

the suffering, those wanting knowledge,
those wanting success, and the wise, Bharata bull.
Of them the wise, eternally united,
devoted to the One, is the best.
I am extremely fond of the wise, and this one is fond of me.
All these are noble, but the wise is considered my soul.
Staying in this soul union with me is the supreme goal.
"'At the end of many births the wise attains me.

Vasudeva is thus all to this great soul who is hard to find.
Those whose knowledge is taken away by various desires
attain other gods, practicing various disciplines,
constrained by their own nature.
Whoever wants to worship with faith
any form one is devoted to,
on that one I bestow this unswerving faith.
United by this faith one is eager for this propitiation,
and receives from there the desires ordained by me.
But this fault of the short-sighted is temporary.
"'Those unenlightened think of me, the unmanifest,

as fallen into manifestation,
unaware of my highest being, eternal and supreme.
I am not visible to all; enveloped in yoga illusion,
this deluded world does not recognize me, unborn and eternal.
I know the past and present and future beings, Arjuna,
but no one knows me.
By the duality delusion arising from like-dislike, Bharata,
all beings fall into confusion at birth, scorcher of foes.
"'But of those in whom evil has come to an end,

whose actions are pure, they liberated from duality delusion
are devoted to me with firm vows.
Those who strive for release from old age and death,
taking refuge in me, know this God fully,
the oversoul, and action without exception.
They who know me as Lord of being, divine Lord
as well as Lord of sacrifice, and also at the time of death,
know me with united consciousness.'
8
"Arjuna said,
'What is this God? What is this oversoul?
What is action, best person?
And what is Lord of being declared to be?
What is divine Lord said to be?
How and who is the Lord of sacrifice
here in this body, slayer of Madhu?
And how at the time of death
are you known by the self-controlled?'

'Imperishable God is supreme;
the oversoul is said to be its own essence,
which originates the essence of being;
action is known as creative power.
The realm of being is the perishable essence,
and the divine realm is Spirit.
I am Lord of sacrifice here in the body, best embodied one.
And at the last hour whoever dies remembering me,
releasing the body, goes to my essence.
There is no doubt about this.
Moreover whatever essence is remembered at the end
when one abandons the body, one goes to that, Kaunteya,
always becoming that essence.
Therefore at all times remember me and fight.
The intuitive mind fixed on me, you will surely come to me.
"'Practicing yoga by uniting, by consciousness,

by not going toward anything else,
one goes to supreme divine Spirit, Partha, meditating.
Whoever meditates on the ancient poet, the ruler,
smaller than an atom, supporter of all,
unimaginable form, the color of the sun beyond darkness,
at the time of death with unmoving mind,
with devotion and united with the strength of yoga,
causing the breath to enter correctly between the eyebrows,
one approaches this supreme divine Spirit,
which the knowers of the Vedas call imperishable,
which the ascetics free of passion enter,
which wanting they follow the way to chastity;
this path I shall explain to you briefly.
"'Controlling all doors

and shutting up the mind in the heart,
placing in the head the breath of the soul,
established in yoga concentration,
chanting thus AUM, the one syllable, God, remembering me,
whoever dies, abandoning the body, goes to the supreme goal.
Having undivided consciousness perpetually,
whoever remembers me always,
for this one I am easy to reach,
Partha, for the yogi who is always united.
Coming to me, the great souls gone to supreme perfection
do not incur rebirth, the impermanent home of suffering.
Up to the God realm, worlds are successive rebirths, Arjuna;
but approaching me, Kaunteya, rebirth is not found.
"'As extending a thousand ages they know a day of God,

a night ending a thousand ages, those knowing day and night.
From the unmanifest all manifestations originate at daybreak;
at nightfall they are dissolved there
into what is known as unmanifest.
This multitude of beings becoming, existing, is dissolved
at nightfall without will, Partha;
it comes into existence at daybreak.
"'But higher than this unmanifest

is another ancient unmanifest essence
which in the perishing of all beings does not perish.
Thus the eternal unmanifest is called the supreme goal,
which attaining they do not return.
This is my supreme abode.
This supreme Spirit, Partha, is to be attained
by undivided devotion, within which beings exist,
by which all this universe is pervaded.
"'But where in time

dying yogis go to non-return and return,
of this time I shall speak, Bharata bull.
Fire, light, day, waxing moon,
six months of spring and summer:
dying then the God-knowers go to God.
Smoke, night, thus the waning moon,
six months of autumn and winter:
there attaining moonlight, the yogi returns.
These two light and dark paths
are thought to be eternal for the universe.
By one one goes to non-return;
by the other one returns again.
Knowing these two paths, Partha,
the yogi is not confused at all.
"'Therefore at all times be united in yoga, Arjuna.

The meritorious fruit which is ordained in the Vedas,
in sacrifices, in austerities, and in charity,
the yogi transcends this; knowing all this
he attains the supreme state and realm.'
9
'Now I shall explain the greatest secret
to you, the uncomplaining: knowledge combined with wisdom,
knowing which you will be liberated from evil.
Ruling knowledge, a ruling secret is this highest purifier,
directly intelligible, correct,
easy to practice, imperishable.
Persons without faith in this doctrine, scorcher of foes,
not attaining me are born again
into the path of death and reincarnation.
"'By my unmanifest form this whole universe is pervaded.

All beings are situated in me, and not I situated in them.
And beings are not situated in me.
Look at my majestic yoga, sustaining beings
and not staying in beings, my soul becoming beings.
As the great omnipresent wind is eternally staying in space,
so all beings stay in me.
Consider this.
"'All beings, Kaunteya,

go to my nature at the end of an era;
at the beginning of an era I send them forth again.
Embracing my own nature I send forth again and again
this whole powerless multitude of beings
by the power of nature.
And these actions do not bind me, wealth winner,
sitting indifferently unattached to these actions.
With me as supervisor nature produces
the animate and inanimate;
by this cause, Kaunteya, the universe revolves.
"'The deluded despise me, the assumed human form,

not knowing my higher essence, the great Lord of beings.
Vain hopes, vain actions, vain thoughtless knowledge
resort to fiendish and demonic deluded nature.
"'But great souls resorting to me, the divine nature,

their undivided minds are devoted to knowing
the imperishable source of being.
Always glorifying me and striving with firm resolve
and honoring me with devotion, they worship ever united.
"'And by the knowledge sacrifice also

others sacrificing worship me,
by oneness, by multiplicity, diversely, omnisciently.
I am the ritual; I am the sacrifice; offering am I;
I am the medicinal herb; the mantra am I;
I am clarified butter; I am fire; I am the oblation.
"'I am the father of this universe, mother, supporter,

grandfather, what is to be known, purifier, sacred AUM,
the Rig, Sama, and Yajur Vedas,
the goal, sustainer, Lord, witness, home, refuge, friend,
the origin, dissolution, state, treasury, seed eternal.
I radiate heat; I withhold and send forth rain;
immortality and death, and truth and untruth am I, Arjuna.
"'Knowers of the three Vedas,

soma drinkers cleansed of evil,
worshipping me with sacrifices seek the way to heaven.
They, attaining the pure world of the gods,
enjoy the heavenly divine pleasures in heaven.
They, enjoying this vast heaven world,
in exhausted merit enter the mortal world.
Thus following the triple duty
desiring desires they obtain the going and coming.
The people of undivided contemplation who worship me,
I lead their constant uniting to security.
"'Even those devoted to other gods

who sacrifice accompanied by faith
they also sacrifice to me, Kaunteya, outside the rules.
For I am the enjoyer and Lord of all sacrifices,
but they do not recognize me in truth;
therefore they fall.
Those devoted to the gods go to the gods;
to the ancestors go those devoted to the ancestors.
To the spirits go those sacrificing to the spirits;
those sacrificing to me go also to me.
"'Whoever offers to me with devotion

a leaf, flower, fruit, water,
that devotion offered from a pure soul I accept.
Whatever you do, whatever you eat, whatever you offer,
whatever you give, whatever austerity you practice, Kaunteya,
do it as an offering to me.
Thus you will be released from good and evil fruits,
from the bonds of action;
the soul united in the yoga of renunciation,
liberated, you shall come to me.
"'I am the same in all beings;

there is none disliked or favored by me.
But whoever loves me with devotion,
they are in me, and I am also in them.
Even if an evil doer loves me with undivided devotion,
this one is to be considered good;
for this one is correctly resolved.
Quickly the soul becomes right; it enters perpetual peace.
"'Kaunteya, be aware.
No devotee of mine is lost.
Relying on me, Partha, even if they should be
women of evil wombs, merchants, even servants,
they also reach the supreme goal.
How much more then holy teachers, devoted ruling seers!
Having obtained this impermanent unhappy world, love me.
With the mind on me, be devoted to me;
sacrificing to me, honor me;
thus uniting the soul with me as the supreme aim
you will come to me.'
10. The Yoga of Manifestation
11. Vision of the Universal Form
12. The Yoga of Devotion
13. Distinguishing the Field and the Knower
14. Distinguishing the Three Qualities
15. The Yoga of the Highest Spirit
16. Distinguishing the Divine and the Demonic
17. Distinguishing Three Kinds of Faith
18. The Yoga of Liberation by Renunciation
BECK index
BHAGAVAD-GITA
THE LORD'S SONG
(Continued)
10. The Yoga of Manifestation

11. Vision of the Universal Form
12. The Yoga of Devotion
13. Distinguishing the Field and the Knower
14. Distinguishing the Three Qualities
15. The Yoga of the Highest Spirit
16. Distinguishing the Divine and the Demonic
17. Distinguishing Three Kinds of Faith
18. The Yoga of Liberation by Renunciation
10
'Again, great-armed one, hear my supreme word,
which I shall tell to you, the beloved,
with desire for your welfare.
Neither the many gods nor the great seers know my origin,
for I am the source of the divine ones
and the great seers in every way.
Whoever knows me, unborn and without beginning,
the great Lord of the world,
this one undeluded among mortals is released from all evils.
"'Intuition, knowledge, non-delusion, patience, truth,

control, equanimity, happiness, sorrow,
being, non-being, and fear and fearlessness,
nonviolence, impartiality, contentment, austerity, charity,
fame, disrepute, the manifold essences of being
come to be from me alone.
The seven great seers of old, the four Manus also,
are my mental essences,
whose creatures are born in the world.
"'Whoever knows in truth this manifest power and my union,

by unwavering yoga is united; of this there is no doubt.
I am the origin of everything; from me everything proceeds.
Thinking thus, the wise honor me endowed with essence.
Those conscious of me, their vitality focused on me,
enlightening each other and always speaking of me,
they are content and pleased.
To those worshippers constantly united affectionately,
I give this intuitive union by which they come to me.
Out of compassion for them,
I staying in the soul essence,
destroy the darkness born of ignorance
with the illuminating lamp of knowledge.'
"Arjuna said,
'Supreme God, supreme domain, purifier supreme, Lord,
eternal divine Spirit, primal God, unborn, omnipresent,
thus all seers call you,
the divine seer Narada, Asita Devala, Vyasa,
and yourself, you tell me.
I think all this is right which you say to me, Keshava,
for neither the gods nor the demons
know your manifestation, blessed one.
You know the soul by your soul alone, highest Spirit,
essence of being, Lord of beings,
God of gods, ruler of the universe.
You can tell completely the divine soul manifestations
by which manifestation you stay pervading these worlds.
"'How may I know you, yogi, always meditating?

And in what various essences
are you conceived by me, blessed one?
Explain further in detail
the union and manifestation of the soul, Janardana,
for to me there is no satiation of hearing immortality.'

'Listen, for I shall explain to you
the main soul manifestations, best of Kurus;
there is no end to my expansion.
"'I am the soul, Gudakesha,

staying in the heart of all beings,
and I am the beginning and the middle and the end of beings.
Of the Adityas, I am Vishnu;
of the lights, the radiant sun;
I am Marici of the Maruts;
of the mighty ones, I am the moon.
Of the Vedas, I am the Sama Veda;
of the gods, I am Vasava;
and of the senses, I am the mind;
of beings, I am the consciousness.
And of the Rudras, I am Shankara,
Vittesha of the Yakshas and Rakshasas;
and of the Vasus, I am fire;
I am Meru of the mountains.
And of the household priests, Partha,
know me to be the chief, Brihaspati;
of the army commanders, I am Skanda;
of the lakes, I am the ocean.
Of the great seers, I am Bhrigu;
of words, I am the one syllable;
of sacrifices, I am the prayer,
of immovable things, the Himalaya,
the sacred fig tree of all trees
and of the divine seers, Narada,
of the Gandharvas, Chitraratha,
of the perfected, the sage Kapila.
Uchchaihshravas of the horses,
know me to be born of nectar,
Airavata of the lordly elephants,
and of people, the Lord of people.
Of weapons, I am the thunderbolt;
of cows, I am the cow of plenty;
and I am the generating desire god;
of snakes, I am Vasuki,
and I am Ananta of the cobras;
I am Varuna of the water creatures,
and of the ancestors, I am Aryaman.
I am Yama of the governors,
and I am Prahlada of the Daityas;
I am time of the calculators,
and of the beasts I am king of beasts;
and I am Vainateya of the birds.
I am the wind of the purifiers;
I am Rama of the warriors,
and of sea monsters, I am Makara;
of rivers, I am the daughter of Jahnu.
"'Of creations, I am the beginning

and the end and also the middle, Arjuna;
oversoul science of the sciences,
I am the dialectic of those who debate.
Of letters, I am the letter A
and the dual of the compounds;
I am imperishable time;
I am the establisher facing all directions,
and I am all-destroying death
and the origin of things that come to be.
Fame, prosperity, and speech of the feminine words,
memory, intelligence, courage, patience,
also the Brihat Saman of the chants,
I am the gayatri of the meters;
of months, I am Sagittarius, of seasons, the spring.
I am gambling of the cheats;
I am the splendor of the splendid ones;
I am victory; I am determination;
I am the goodness of the good ones.
Of the Vishnis, I am Vasudeva,
of the sons of Pandu, wealth winner,
of the sages, I am also Vyasa,
of the poets, the poet Ushanas.
I am the clout of the rulers;
I am the guidance of those seeking victory;
and I am also the silence of secrets;
I am the knowledge of those that know.
And that which is the seed of all beings, I am that, Arjuna;
there is no being, animate or inanimate,
that could exist without me.
There is no end to my divine manifestations, foe scorcher;
but this extent of the manifestation
declared by me is illustrative.
"'Whatever manifest goodness, glorious and powerful,

you understand that
that originates from a fraction of my splendor.
However, what is this extensive knowledge to you, Arjuna?
I support this whole stable universe with one fraction.'
11
"Arjuna said,
'As a favor to me, the word has been spoken by you
which is the supreme secret known as the oversoul.
By this my delusion has departed,
for the origin and dissolution of beings
have been heard in detail by me from you,
lotus-petal-eyed, and also imperishable greatness.
So this, as you say, is the soul, supreme Lord.
I wish to see your lordly form, highest Spirit.
If you think that it is possible for me to see this, Lord,
then, yoga Lord, reveal to me your imperishable soul.'

'Look, Partha, at my hundreds of forms, or thousands,
diverse, divine, of various colors and shapes.
Look at the Adityas, the Vasus, the Rudras,
the two Asvins, the Maruts, also;
look at many wonders previously unseen, Bharata.
Look at the whole universe standing as one here now
everything animate and inanimate in my body, Gudakesha,
and whatever else you wish to see.
But you are not able to see me with your own eye.
I give you a divine eye; look at my majestic union.'"
Sanjaya said,
"Saying this then, king, the great yoga Lord, Hari,
revealed to Partha the supreme majestic form,
many faces, many marvelous aspects,
many divine ornaments, many raised divine weapons,
wearing divine garlands and garments,
divine perfumed ointment, made of all marvels,
the divine, infinite, omniscient.
If there should be in the sky a thousand suns risen at once,
such brightness as this
would be like the brilliance of this great soul.
There standing as one the whole universe,
divided in many ways,
the son of Pandu then was seeing
in the body of the god of gods.
Then the amazed wealth winner, his hair standing on end,
bowing with the head to the god reverently, spoke.
"Arjuna said,
'I see divinities in your body, divine one,
also all kinds of beings assembled,
the Lord God on the lotus seat
and all seers and divine serpents,
many arms, bellies, faces, eyes;
I see you everywhere, infinite form;
not the end nor the middle nor yet the beginning of you
do I see, cosmic Lord, cosmic form.
With crown, mace, and disk,
a massive radiance shining everywhere I see you,
though it is hard to look completely at
the blazing fire of shining sun immeasurable.
"'You are the supreme imperishable to be known;

you are the supreme haven of all;
you are the immortal protector of eternal justice;
you are the ancient Spirit of my thought.
Without beginning, middle, or end, infinite power,
innumerable arms, eyes of moon and sun,
I see you, a face of blazing fire
burning all this universe with its brilliance,
for here between heaven and earth is pervaded
by you alone and all directions.
"'Seeing this marvelous mighty form of yours

the three worlds trembled, great soul,
for yonder companies of gods enter you,
some terrified they praise reverently.
Thus saying, "Hail!" the companies of perfected great seers
praise you with resounding hymns.
The Rudras, Adityas, Vasus, and the Sadhyas,
Vishvas, the two Asvins, the Maruts, and Ushmapas,
the companies of Gandharvas, Yakshas, Asuras, Siddhas
see you and are all amazed.
Seeing your great form of many faces, great-armed one,
many arms, thighs, feet, many bellies, many terrible teeth,
the worlds are trembling, and so am I.
"'For seeing you touching the sky,

a blazing many-colored open mouth, fiery enormous eyes,
my inner self trembling I find no courage nor calm, Vishnu.
And seeing your mouths of terrible teeth
like the fires of destructive time,
I do not know directions, and I do not find refuge.
"'Have mercy, divine Lord, universal home!
And yonder to you all the sons of Dhritarashtra,
along with the ruling companies, Bhishma, Drona, Suta's son,
thus there together with our chief warriors also,
enter speedily your faces of fearful terrible teeth,
some are seen clinging in between teeth with crushed heads.
As the many rushing waters of rivers flow toward the sea,
so those heroes of the human world enter your flaming faces.
As moths accelerating to destruction enter a blazing flame,
so too worlds accelerating to destruction enter your faces.
You lick swallowing from every side all the worlds
with flaming mouths, filling all the universe with splendor,
your fierce radiance consumes it, Vishnu.
"'Tell me who you are, the terrible form.

Honor be to you, most divine one! Have mercy!
I wish to understand you, the primal one.
I do not comprehend your work.'

'I am time, powerful destroyer of worlds
working here to annihilate worlds.
Even without you, all the warriors
who are deployed in the opposing armies will not exist.
Therefore stand up, obtain glory!
Conquering the enemies, enjoy prosperous kingship.
By me these have already been struck down;
Be the mere instrument, left-handed one.
Drona and Bhishma and Jayadratha and Karna
as also other warrior heroes killed by me, slay.
Do not hesitate; fight!
You will conquer the adversaries in battle.'"
Sanjaya said,
"Hearing this speech of Keshava,
the crowned one, trembling reverently, bowing again,
spoke to Krishna falteringly, bowing low, frightened.
"Arjuna said,
'Properly, Hrishikesha, the universe rejoices
and is delighted by your fame.
Frightened demons flee in all directions,
and companies of perfected ones will give homage.
And why should they not give homage to you, great soul?
to the original creator, a greater teacher even than God,
the infinite divine Lord, universal home,
you, the imperishable, being, nonbeing, which is beyond that.
You are the ancient primal divine Spirit,
supreme heaven of this universe;
you are the knower to be known and the supreme state.
The universe is pervaded by you, infinite form.
You are Vayu, Yama, Agni, Varuna, the moon,
the Lord of creatures, and the great grandfather.
"'Hail, hail to you; may it be a thousand times!

Further and also again hail, hail to you!
Hail from in front, moreover hail to you from behind!
May it be to you on all sides, the all.
Infinite valor, boundless strength,
you fulfill all; therefore you are all.
"'Thinking, impetuously thus a friend who said,

"Oh Krishna, oh Yadava, oh friend,"
out of ignorance of your greatness this was said by me
from negligence or even with affection,
and as if for a jest you are not respected at play,
while in bed, seated, dining, alone, or even before others,
unshaken one, I ask your pardon for this, boundless one.
"'You are father of the world,

of the animate and inanimate,
and you are its revered and venerable teacher.
There is nothing like you, how then any even greater
in the three worlds, incomparable power?
"'Therefore bowing, prostrating the body,

I ask your mercy, honored Lord;
as a father of a son, as a friend of a friend,
a lover to a lover, you are able to be patient, Lord.
I am excited seeing what was unseen before,
and my mind trembled with fear.
"'Reveal to me that form, Lord;

have mercy, divine Lord, universal home!
I wish to see you with crown, mace, and disk;
become the four-armed form, thousand-armed one of all forms.'

'By my grace to you, Arjuna,
this supreme form is revealed from soul union,
made of universal, infinite, original brilliance of mine
which no one other than you has seen before.
Not by Vedic sacrifice study nor by gifts
and not by ritual acts nor by severe austerities
can I be seen in such a form in the human world
except by you, Kuru hero.
You should not tremble nor be confused,
seeing this so awful form of mine;
fear gone away, your mind is cheerful again;
look at this form of mine.'"
Sanjaya said,
"Saying this to Arjuna,
Vasudeva thus revealed his own form once more
and consoled this frightened one,
becoming again the gentle, handsome great soul.
"Arjuna said,
'Seeing this human form of yours, gentle Janardana,
now I am composed with thoughts returned to normal.'

'Hard to see is this form which you have seen;
even gods are always wishing for the revelation of this form.
Not by the Vedas, not by discipline, not by charity,
and not by ritual can I be seen in such a way
as you have seen me,
but by unswerving love I can in such a way, Arjuna,
be known, seen, and truly reached, foe scorcher.
Whoever does my work, intent on me, loving me,
attachment let go, free from hostility to any being,
comes to me, son of Pandu.'
12
"Arjuna said,
'Of the constantly united who worship you with love
and those with the imperishable unmanifest,
which has the best knowledge of union?'

'The mind focused on me, those who worship me
eternally united, endowed with supreme faith,
they are thought to be most united with me.
"'But those who worship the imperishable, ineffable,

unmanifest, omnipresent and inconceivable,
unchanging, immovable, constant,
controlling the senses, the same intuition everywhere,
they attain me, rejoicing in the welfare of all beings.
The exertion is great for those whose consciousness
is set on the unmanifest, for the goal of the unmanifest
is reached with difficulty by the embodied.
"'But those renouncing in me all actions,

intent on me with undistracted union,
who meditating worship me,
I soon become their deliverer
from the ocean of the death cycle, Partha,
whose consciousness has entered into me.
"'Keep the mind on me; let the intuition enter into me;
then no doubt you will live in me hereafter.
If you are not able to keep consciousness steadily on me,
then by yoga practice seek to attain me, wealth winner.
If you are unable even in practice,
become intent on my work;
doing actions for my sake also, you will attain perfection.
If you are even unable to do this,
then resorting to my union,
renouncing all the fruits of action, act self-restrained.
For knowledge is better than practice;
meditation is superior to knowledge;
renunciation of the fruit of action
is better than meditation;
from renunciation peace follows.
"'A non-hater of all beings, friendly and compassionate,

free of "mine," free of ego,
indifferent to pain and pleasure, patient,
the yogi who is always satisfied, self-restrained,
firmly resolved with mind and intuition focused on me,
who is devoted to me, this one is my beloved.
"'Whomever the world does not trouble

and who does not trouble the world,
who is liberated from the anxieties of joy, anger, and fear,
this one also is my beloved.
"'Whoever is impartial, pure,

capable, detached, untroubled,
who renouncing all undertakings is devoted to me,
this one is my beloved.
"'Whoever does not rejoice nor hate nor grieve nor crave,
renouncing good and bad, who is full of love,
this one is my beloved.
"'The same toward enemy and friend

and thus in honor and disgrace,
the same in cold, heat, pleasure, pain,
freed from attachment,
alike in blame or praise, quiet,
satisfied with anything whatever,
homeless, steady-minded,
the person full of love is my beloved.
Those who worship this immortal justice previously spoken
endowed with faith, intent on me, devoted,
they transcendentally are my beloved.'
13
"Arjuna said,
'Nature and Spirit, the field and the knower of the field,
this I wish to know: knowledge and what is known, Keshava.'

'This body, Kaunteya, is called the field;
this one who knows it,
the knowers of that declare the knower of the field.
And also know me as the field knower in all fields, Bharata,
knowledge of the field and the field knower,
which is thought by me to be true knowledge.
"'What that field is and of what kind

and of what modifications and from where
and who this one is and what its power is,
hear that briefly from me.
Chanted many times by the seers in various sacred hymns
and distinctly in God's scriptures,
with undeniable reasons,
the great elements, ego, intuition, and the unmanifest,
the senses ten and one, and the five objects of the senses,
desire, aversion, pleasure, pain,
combination, consciousness, firmness,
this in brief is the field described with modifications.
"'Non-pride, non-deceit, nonviolence, patience, honesty,

service of the teacher, integrity, stability, self-control,
in the objects of sense detached, and non-ego;
insight into the pain and evil
of birth, death, old age, disease;
non-attachment, non-clinging to son, wife, home, et cetera,
and constant equanimity in wanted and unwanted events;
and unswerving love to me by exclusive union,
resorting to a secluded place, dissatisfied in a crowd,
constant oversoul knowledge,
observing the purpose of true knowledge:
this knowledge is explained thus;
ignorance is what is contrary to this.
"'What is to be known that I shall explain,

knowing which, one attains immortality;
this beginningless supreme God
is said to be neither being nor non-being.
Everywhere having hands and feet,
everywhere eyes, heads, faces,
everywhere in the world ears,
this stands all pervading,
the appearance of all sense qualities, freed from all senses,
unattached and yet all supporting,
free of the qualities and enjoyer of the qualities.
"'Outside and inside of beings inanimate and animate,

because of its subtlety this is unknown;
also far away and nearby is this.
Also undivided and as if staying divided in beings,
also supporting beings this is to be known,
the devourer and the creator.
This is even the light of lights,
said to be beyond darkness---
the knowledge to be known, the goal of knowledge
situated in the heart of all.
Thus the field and the knowledge to be known are described.
"'My devotee, understanding this, approaches my essence.

Know nature and Spirit, both also beginningless,
and know the modifications and qualities coming from nature.
Concerning the doer, the doing, and the instrument,
nature is said to be the cause.
Spirit is said to be the cause
in the experiencing of pleasure and pain,
for Spirit situated in nature
experiences the qualities born of nature.
Attachment to the qualities is the instrument
of its birth in good and evil wombs.
"'The supreme Spirit in this body is also said to be
the observer, allower, supporter, experiencer,
the great Lord and the supreme soul.
Whoever thus knows Spirit and nature
together with the qualities,
even in any stage of existence,
this one is not born again.
"'Some perceive the soul through meditation

by the soul in the soul,
others by Sankhya yoga, and others by action yoga;
yet others, not knowing this, worship hearing it from others,
and they also transcend death following the scripture.
Since any being, stable or moving,
is born from the union of the field and the field knower,
know that, Bharata bull.
"'Whoever perceives the same supreme Lord

situated in all beings, not perishing in their perishings,
this one perceives;
for perceiving the same Lord established everywhere,
one does not hurt the soul with the soul.
Then one goes to the supreme goal.
"'And whoever perceives actions

completely performed by nature,
the soul thus the non-doer, this one perceives.
When one discerns various states of being situated in one
and spreading out from that, then one attains God.
"'Because this imperishable supreme soul

dwelling in the body
is beginningless and free of qualities also, Kaunteya,
it does not act nor is it stained.
As omnipresent space from its subtlety is not stained,
so the soul situated in the body is not ever stained.
"'As the one sun illumines this entire world,

so the Lord of the field illumines the entire field, Bharata.
Those who know by the eye of knowledge
this distinction between the field and the field knower
and the liberation of being from nature
go to the supreme.'
14
'I shall explain the supreme knowledge,
best of the sciences, knowing which
all the sages have gone from here to supreme perfection.
Having recourse to this knowledge,
arrived at my state of identity,
even at creation they are not born
and at dissolution they do not tremble.
"'My womb is great God; in it I put the seed.

The origin of all beings comes from there, Bharata.
In all wombs, Kaunteya, forms come to be
of which God is the great womb.
I am the seed-sowing father.
"'Goodness, emotion, darkness---

thus the qualities born of nature
bind, great-armed one, in the body
the imperishable embodied one.
"'Of these, goodness, free from impurity, illuminating,

healthy, binds by attachment to happiness
and by attachment to knowledge, sinless one.
"'Know that emotion whose soul is passion

is born of thirsty attachment.
This binds down the embodied one, Kaunteya,
by attachment to action.
"'But know that darkness is born of ignorance,

confusing all embodied ones.
This binds down by negligence, laziness, sleep, Bharata.
"'Goodness causes attachment to happiness,

emotion to action, Bharata,
but obscuring knowledge, darkness
even in negligence causes attachment.
Prevailing over emotion and darkness,
goodness comes to be, Bharata,
emotion over goodness and darkness,
likewise darkness over goodness and emotion.
"'When the light of knowledge is born

in all the doors in this body,
then it may be known
that goodness has thus grown powerful indeed.
Greed, exertion, undertaking of actions, unrest, lust,
these are produced when emotion is in power, Bharata bull.
Lack of light and lack of exertion, negligence and confusion,
these are produced when darkness is in power, Kuru joy.
"'But with goodness in power,

when the embodied one goes at dissolution,
then one arrives at the stainless worlds
of the knowers of the highest.
Going to dissolution in emotion,
one is born among those attached to action;
likewise dissolving in darkness,
one is born in wombs of the deluded.
"'Of action well done they say

the fruit is good without impurity,
but the fruit of emotion is pain,
the fruit of darkness ignorance.
"'From goodness springs knowledge

and from emotion greed;
negligent confusion comes from darkness, as does ignorance.
"'Those staying good go upward;

the emotional remain in the middle;
the lowest quality state, the dark, go downward.
"'When the observer perceives

no doer other than the qualities
and knows the highest, this one attains my essence.
Transcending these three qualities coming to be in the body,
the embodied, released from birth, death, old age, pain,
attains immortality.'
"Arjuna said,
'By what characteristics does the one transcending
these three qualities come to be, Lord?
What is the conduct?
And how does one transcend these three qualities?'

'Illumination and progress and delusion, son of Pandu,
one neither hates their occurrence
nor longs for their absence.
Whoever is seated impartially
is not disturbed by the qualities;
the qualities operate thus;
whoever stands firm does not waver;
the same in pain and pleasure, self-reliant,
the same to a clod, a stone, gold,
equal to the loved and the unloved, constant,
equal to blame and praise,
in honor and dishonor equal,
equal toward friend and enemy,
renouncing all undertakings,
this one is said to be quality-transcending.
And whoever serves me with unswerving devotional union,
transcending these qualities
this one is fit for God realization.
For I am the foundation of God,
of the immortal and of the imperishable
and of everlasting justice and of absolute happiness.'
15
'High the root, low the branch,
they say the ashvattha tree is eternal;
its leaves are sacred hymns.
Whoever knows this is a Veda knower.
Below and above its branches spread,
nourished by qualities sprouting sense objects,
and below the roots stretch forth
engendering action in the human world.
Its form is not perceived here in this way
nor the end nor the beginning nor the maintenance.
This ashvattha tree with fully grown root
being cut down by the strong ax of detachment,
then that place is to be sought,
having gone to which they do not return again;
and I take refuge in that primal Spirit
from where ancient progress flowed.
"'Without arrogant delusions,

with evil attachments conquered,
the eternal oversouls, with desires turned away,
released from dualities known as pleasure-pain,
go unconfused to that imperishable place.
The sun does not illumine nor the moon nor fire
that place going to which they do not return;
that is my supreme home.
My primeval part becoming alive in the world of the living
draws existing in nature the senses,
of which the mind is the sixth.
"'When the Lord acquires a body,
and also when the Lord departs,
taking these the wind blows scents as if from the source.
Presiding over hearing, sight, touch, taste and smell,
and mind, this one enjoys the objects of the senses.
"'Whether it is departing, staying, or enjoying,

those confused by the accompanying qualities do not perceive;
those with the eye of knowledge do perceive.
And striving yogis perceive this one existing in the soul,
while striving undisciplined thoughtless souls
do not perceive this one.
"'That brilliant sunshine which lights the entire universe,

the brilliance which is in the moon and in fire,
know that to be mine.
And entering the earth I maintain creatures with energy,
and I nourish all plants becoming the flavor-souled nectar.
Becoming digestive fire entering the body of the breathing
uniting with the breath I digest the fourfold food.
And I am seated in the hearts of all;
from me are memory, knowledge, and reasoning;
and I am recognized by all the Vedas;
I am the Vedanta maker and the Veda knower.
"'There are these two spirits in the world,

perishable and imperishable,
and all creatures are perishable;
the imperishable is called unchanging.
"'But the highest spirit is another,

called the supreme soul, who,
entering the three worlds as the undying Lord,
supports them.
Since I transcend the perishable
and am higher than the imperishable,
therefore I am celebrated in the world and in the Veda
as the highest spirit.
Whoever thus unconfused knows me as the highest spirit,
this omniscient one worships me
with the whole being, Bharata.
So this most secret doctrine explained by me, blameless one,
intuiting this, one should be enlightened
and accomplished, Bharata.'
16
'Fearlessness, purity of heart,
perseverance in knowledge of union,
charity and restraint and sacrifice,
spiritual study, austerity, straightforwardness,
nonviolence, truth, no anger, renunciation, peace,
no slander, compassion for creatures, no greed,
kindness, modesty, no fickleness,
vigor, patience, courage, purity,
no hatred, and no excessive pride
are the endowment of the one born to the divine, Bharata.
"'Hypocrisy, arrogance and conceit,

anger and harshness, and ignorance
are the endowment of the one born to the demonic, Partha.
"'The divine endowment is for liberation,

for bondage the demonic, it is thought.
Do not grieve.
To the divine endowment you are born, son of Pandu.
Two created beings are in this world,
the divine and the demonic.
"'The divine has been described in detail;

hear from me about the demonic, Partha.
Progress and cessation demonic people do not understand;
neither purity nor good conduct nor truth is found in them.
Untruthful, they are unstable.
The universe, they say, is godless,
not by a succession created.
What else but desire caused it?
Holding this view lost souls of little intelligence
and evil actions come forth as enemies
for the destruction of the world.
"'Attached to insatiable desire,

accompanied by hypocrisy, arrogance, and lust,
out of confusion accepting false notions,
they proceed with impure purposes,
and clinging to immeasurable anxiety ending in death,
with gratification of desire their highest aim,
convinced that this is all,
bound by a hundred expectations,
devoted to desire and anger,
they wish for the gratification of desires
by the unjust means of hoards of wealth.
"'"This today was acquired by me;

this wish I shall obtain;
this is it; and this shall be my property also.
That enemy was slain by me;
and I shall kill others also.
I am the Lord; I am the enjoyer;
I am perfect, powerful, happy.
I am wealthy, aristocratic.
Who else is there like me?
I shall sacrifice, give, be merry."
Thus are those deluded by ignorance.

Led astray by more than one thought,
wrapped in a net of delusion,
attached to the gratification of desires,
they fall into an unclean hell.
"'Conceited souls, stubborn,

full of the pride and intoxication of wealth,
they sacrifice in the name of sacrifices with hypocrisy,
not in the sacred manner.
Clinging to the ego, force, insolence, desire, and anger,
the envious hate me in the soul of others' bodies.
Those hating, cruel, vicious wretches I throw continually
into the cycles of reincarnation in demonic wombs.
Entering a demonic womb, the deluded in birth after birth
not attaining me, Kaunteya, go then to the worst path.
"'This threefold gate of hell is destructive of the soul:

desire, anger, and greed.
Therefore one should renounce this threesome.
Released from these three dark gates, Kaunteya,
the best person practices for the soul,
then goes to the supreme goal.
"'Whoever, discarding scriptural knowledge,

follows willful desire does not attain perfection
nor happiness nor the supreme goal.
Therefore scripture is your authority
for determining what is to be done or not to be done.
Knowing what is said in scripture you should do work here.'
17
"Arjuna said,
'Those who, discarding scriptural knowledge,
sacrifice filled with faith,
what is their position, Krishna?
Is it goodness, emotion, or darkness?'

'Triple is the faith of the embodied;
it is essentially goodness, emotion, and darkness.
"'Thus hear of this.

The faith of each becomes according to the form of goodness.
This Spirit is made of faith.
Whoever has the faith which this is is this.
The good sacrifice to the gods,
the emotional to spirits and demons,
and others, the men of darkness,
sacrifice to the dead and ghosts.
"'People who undergo terrible austerities

not ordained by scripture,
joined with egotistical hypocrisy
along with desire, rage, and force,
torturing the organs within the body,
and unconscious of me inside within their body,
know them to be demonic in their resolves.
"'But food also preferred by each becomes triple,

as sacrifice, austerity, and charity.
Hear this distinction of these.
Promoting life, goodness, strength, health,
happiness, and satisfaction,
flavorful, juicy, substantial, and hearty foods
are liked by the good.
Pungent, sour, salty, hot, spicy, dry, burnt foods
are wanted by the emotional,
causing pain, misery, and sickness.
Spoiled, tasteless, putrid, stale,
and what is rejected as well as the unclean
is the food liked by the ignorant.
"'Scripture-ordained sacrifice which is offered

by those not desiring the fruit,
offering thus with the mind focused, this is good.
But having in view the fruit and also hypocritical purpose,
Bharata, know this sacrifice which is offered is emotional.
Scripture discarded, food unoffered, sacred words discarded,
no price paid, devoid of faith,
they regard as ignorant sacrifice.
"'Revering the divine,

the twice-born, the teacher, the wise,
purity, virtue, continence, and nonviolence
is called the austerity of the body.
Non-disturbing speech, true, pleasant, beneficial,
and which practices reciting sacred texts
is called speech-making austerity.
Mental clarity, kindness, silence, self-control,
purity of being, this is called mental austerity.
"'This triple austerity practiced with the highest faith

by people united by not desiring fruit, they regard as good.
And austerity which is done with hypocrisy
for the sake of honor, respect, and reverence here on earth,
this is said to be emotional, insecure, impermanent.
Austerity which is done with torture of self
with a deluded notion
or for the purpose of destroying another,
this is said to be dark.
"'The gift which is given as being given,

to one who does no favor,
at the proper place and time and to a worthy person,
this gift is considered good.
But that which is given for the sake of reward
or again with a view to the fruit or unwillingly,
that gift is considered emotional.
That gift which is given
in the wrong place and time to the unworthy
disrespectfully and with contempt is said to be dark.
"'"AUM tat sat" is considered the triple symbol of God.

By this the priests and the Vedas and the sacrifices
were anciently ordained.
Therefore acts of sacrifice, charity, and austerity
always begin by uttering AUM
as proclaimed in the precepts of the expounders of God.
Saying tat without interest in the fruit,
acts of sacrifice, austerity, and various charities
are done by those desirous of liberation.
In meaning truth and in meaning goodness this sat is used.
In praise, also in action the sound sat is used, Partha.
In sacrifice, austerity and charity
steadiness is also called sat,
and action related to this is likewise designated sat.
"'An offering given or an austerity practiced and done

which is without faith is said to be false, Partha,
and that is nothing to us here or hereafter.'
18
"Arjuna said,
'Great-armed one, I wish to know the truth
of renunciation and of relinquishment, Hrishikesha,
individually, slayer of Keshin.

'The renouncing of desired actions
the sages know as renunciation;
relinquishment of the fruit of all action
the clear-sighted say is relinquishment.
Some thinkers say that action is to be relinquished as wrong,
and others that action by sacrifice, charity, and austerity
is not to be thus relinquished.
"'Hear my conclusion in this matter of relinquishment,

best Bharata, for relinquishment, tiger spirit,
is described as threefold.
Action by sacrifice, charity, and austerity
is not to be relinquished;
that sacrifice, charity, and austerity
are the purifiers of the thinkers.
But these actions are to be done
relinquishing attachment and the fruits.
This, Partha, is definitely my final opinion,
for renunciation of required action is not proper;
the confused relinquishing of this is declared dark.
Whoever relinquishes action which is troublesome
out of fear of physical suffering,
doing emotional relinquishment
would not obtain the fruit of that relinquishment.
Action which is to be done is done in a disciplined way,
Arjuna, relinquishing attachment and the fruit;
this relinquishment is thought of as good.
"'Filled with goodness, intelligent, doubt eliminated,

the relinquisher, does not hate disagreeable action
nor is attached to the agreeable,
for embodied beings can not relinquish actions entirely.
But whoever is a relinquisher of the fruit of action,
this one is called thus a relinquisher.
Triple is the fruit of action for the dying relinquishers:
unwanted, wanted, and mixed;
but for the renouncers there is none whatever.
"'Great-armed one, learn from me these five factors

proclaimed in Sankhya doctrine for success in all actions:
the basis, also the actor,
and the instrument of various kinds,
and many separate movements,
and the divine as the fifth.
Whatever action a person undertakes
with body, speech, and mind,
whether right or wrong, these are its five factors.
"'But in this reality,

whoever sees the soul as the only actor
out of incomplete understanding, this fool does not see.
The one whose condition is not egoistic,
whose intuition is not affected,
even though killing these people,
this one does not kill and is not bound.
"'Knowledge, the known, and the knower

are the threefold action incentives;
the instrument, the action, and the actor
are the threefold constituents of action.
Knowledge, action, and the actor are said to be threefold,
determined by the qualities in the qualities-doctrine.
"'Hear about these also.

Learn that good knowledge by which one sees in all creatures
one imperishable essence undivided in the divided.
But the knowledge which regards as separate
the different beings of various kinds in all creatures
learn that knowledge is emotional.
But that which is attached
to one thing to be done as if it were all,
without reason, without true purpose, and insignificant,
is said to be dark.
"'Action which is controlled, free of attachment,

done without liking or disliking, wishing to obtain no fruit,
that is called good.
But action which is done wishing to obtain desire
with self-interest or again with much effort,
that is said to be emotional.
Action which is undertaken out of confusion
disregarding the consequence, loss, harm, and capability,
that is called dark.
"'Liberated from attachment, not egotistical,

accompanied by courage and resolution,
unperturbed in success or failure,
the actor is called good.
Passionate, wishing to obtain the fruit of action, greedy,
violent-natured, impure, accompanied by joy and sorrow,
the actor is proclaimed to be emotional.
Undisciplined, vulgar, stubborn, deceitful, dishonest,
lazy, depressed, and procrastinating,
the actor is called dark.
"'Hear the distinction of the intuition and the will

according to the threefold qualities
explained completely and distinctly, wealth winner.
"'Intuition which knows action and withdrawal,

what is to be done and what is not to be done,
what is to be feared and what is not to be feared,
bondage and liberation,
this, Partha, is good.
Intuition which distinguishes incorrectly right and wrong,
what is to be done and what is not to be done,
this, Partha, is emotional.
Intuition which thinks wrong is right,
covered by darkness, and perverted in every aim,
this, Partha, is dark.
"'The will by which one holds steady

the mind, breath, and sense functions with unbroken union,
this, Partha, is good.
But the will by which one holds to duty, desire, and wealth
with firmness, Arjuna, with attachment to desired fruits,
this, Partha, is emotional.
The will by which the stupid does not abandon
sleep, fear, sorrow, depression, and pride,
this, Partha, is dark.
"'But now hear from me, Bharata bull,

the threefold happiness one enjoys through practice
and in which one comes to the end of suffering.
That which in the beginning is like poison
but in maturity resembles nectar,
that happiness is declared good,
born from the clarity of soul intuition.
That which in the beginning
from contact between sense objects and sense resembles nectar
but in maturity is like poison,
this happiness is considered emotional.
And happiness which in the beginning and in consequence
is confusing for the soul,
arising from sleep, laziness, and negligence,
that is said to be dark.
"'There is nothing,
either on earth or even in heaven among the gods,
no being, which can be freed
by these three qualities born of nature.
"'The actions of the priests,

rulers, merchants, and servants,
foe scorcher, are distributed by the qualities
arising from their nature.
Calmness, control, austerity, purity, patience and sincerity,
knowledge, discernment, and piety
are priestly action born of their essence.
Valor, vigor, courage, skill in battle and also not fleeing,
charity, and leadership
are the action born of the ruler essence.
Cultivation, cow-herding, and trade
are the action born of the merchant essence.
Service-type action is born of the servant essence.
"'Satisfied in one's own repeated action

a person attains success.
How one content in one's own action
finds perfection, hear that.
By worshipping with one's own action
that from whom is the origin of all creatures,
by whom all this is pervaded,
a human finds perfection.
"'Better one's own duty of less quality

than another's duty well done;
performing action ordained by one's own essence
one does not incur guilt.
One should not relinquish inborn action,
Kaunteya, even though deficient,
for all undertakings are veiled with deficiency
like fire with smoke.
Unattached intuition everywhere, soul conquered,
longing disappeared, actionless perfection,
one goes by renunciation to the supreme.
"'Learn from me briefly, Kaunteya,

how having attained perfection
one also attains God,
which is the highest state of knowledge.
United with cleansed intuition,
controlling the self with will,
and relinquishing, starting with sound, sense objects,
and rejecting passion and hatred,
living isolated, eating lightly,
controlling speech, body, and mind,
constantly intent on union meditation,
relying on detachment,
releasing ego, force, pride, desire, anger, possessiveness;
unselfish, peaceful, one is fit for oneness with God.
"'Becoming God, soul serene,

one does not grieve nor desire,
the same among all creatures,
one attains supreme devotion to me.
By devotion to me one realizes who and what I am in truth;
then knowing me in truth one enters immediately.
Performing all actions always trusting in me,
one attains by my grace the imperishable eternal home.
Surrendering consciously all actions in me, intent on me,
constantly be conscious of me relying on intuitive union.
"'Conscious of me,
you will transcend all difficulties through my grace;
but if through egotism you will not listen, you will perish.
If, relying on egotism, you think, "I will not fight,"
vain is this resolve; your nature will compel you.
Bound by your own essential karma, Kaunteya,
what you do not wish to do out of confusion
you will perform that even against your will.
"'The Lord stands in the heart region

of all creatures, Arjuna,
causing to move all creatures mounted mechanically by magic.
Go to that shelter with your whole essence, Bharata.
From that grace you will attain supreme peace
and the eternal state.
Thus knowledge more secret than the secret
has been explained to you by me.
Reflecting on this completely, do whatever you wish.
"'Hear from me again the most secret supreme word.

You are surely loved by me;
therefore I shall speak for your benefit.
Become mentally me, devoted to me, sacrificing to me;
revere me, and you will come to me truly;
I promise you; you are my beloved.
Giving up all duties, take shelter in me alone.
I shall liberate you from all evils; do not grieve.
"'This is not to be told by you

to one who neglects austerity
nor to one who neglects devotion
nor to one who does not want to listen
nor to one who speaks ill of me.
"'Whoever shall explain

this supreme secret to my devotees,
performing the highest devotion to me,
will come to me without doubt.
And no one among humanity is pleasing me more than this one,
and no other is more beloved by me on earth.
And whoever shall study this sacred dialogue of us two,
by this one with this knowledge sacrifice I may be loved;
such is my thought.
"'Also whoever may hear with faith and not scoffing,

this person, also liberated,
should attain the happy worlds of pure actions.
Has this been heard by you, Partha,
with one-pointed thought?
Has it destroyed your ignorant delusion, wealth winner?'
"Arjuna said,
'Delusion is lost, recognition gained,
through your grace by me, unchanging one.
I stand with doubt dispelled.
I shall do your word.'"
Sanjaya said,
"Thus from Vasudeva and Partha, the great soul,
I heard this marvelous dialog,
causing my hair to stand on end.
Through the grace of Vyasa
I heard this secret supreme yoga
from the Lord of yoga, Krishna,
speaking himself before my eyes.
"O King, remembering again and again

this marvelous and holy dialog of Keshava and Arjuna,
I rejoice over and over.
And remembering again and again
that most marvelous form of Hari,
my amazement is great, King,
and I rejoice again and again.
My thought is that wherever is the Lord of yoga, Krishna,
and wherever is Partha, the archer,
there is splendor, victory, well-being, and eternal wisdom."
BECK index
WISDOM BIBLE
From Ancient China, India
Greece, the Middle East, and Rome
Introduction
by Sanderson Beck
Everyone would like more wisdom and could benefit from becoming wiser, which is
supposed to come with age and experience. Yet we can enhance and awaken our inner
spiritual wisdom by studying and learning from the wisdom of others. In fact the wise are
able to avoid mistakes and find a more direct path to enlightenment by learning from the
experiences of others as well as their own. Only fools burn their fingers on a hot stove
after having been warned.
Today there seems to be less understanding of wisdom than in the ancient times and with
all our modern complexities an even greater need for it. T. S. Eliot lamented, "Where is
the wisdom we have lost in knowledge? Where is the knowledge we have lost in
information?"
Wisdom transcends the knowledge of science, because it concerns not only knowledge
but also spiritual and human values. Knowledge and science alone cannot tell us what to
do but only how to do something. All our choices are based on values; our values are
what we love. We may conceptualize these as good and bad, loving what we consider
good and avoiding what we consider bad. Wisdom helps us to understand what is truly
good, giving us the ability to love well.
Ancient philosophy often placed great importance on knowing what is good and how we
can learn to choose what is good. The ancients endeavored to discover and realize human
virtues in order to avoid the pain and misery which come from vices. They also sought
the higher spiritual truths found in the enlightenment which comes from experiencing the
divine or the soul or the source of truth and goodness. In many of these texts realization
of eternal spiritual reality obviates the fear of death.
The Wisdom Bible combines together some of the greatest wisdom ever put in literary
form from the great philosophical and religious traditions of ancient China, India, Greece,
the Middle East, and Rome. Having examined the recorded history of human civilization
I would say that five great philosophical traditions stand out for the depth, power, and
spirituality of their knowledge: from the ancient times China, India, Greco-Roman, and
the Middle East, and in recent centuries Europe and America.
This collection brings together under one cover the greatest texts of spiritual wisdom
from the four ancient traditions so that their lasting value can contribute to our modern
world. They are drawn from the richest period of philosophy and extend from the eighth
century BC to 632 CE. Their influence and ideas have continued to this day.
These texts are some of the best writings from Daoism (Taoism), Confucianism,
Hinduism, Buddhism, Platonism, Epicureanism, Judaism, Christianity, Stoicism, and
Islam. They contain wisdom from such great philosophers and spiritual teachers as Lao-
zi, Confucius, Krishna, Buddha, Socrates, Epicurus, Solomon, Jesus, Epictetus, Boethius,
and Muhammad.
In most cases I have included whole texts. I have selected the brief portion by Confucius
from the Da Xue, usually titled The Great Learning and which I call Higher Education,
and have not included the bulk of the text which is a commentary on the words of
Confucius by Zeng-zi. Included complete are seven of the shorter principal Upanishads. I
did select the first sermon of the Buddha, because I think it encapsulates his main
teachings. The selections from Epicurus focus on his ethical teachings. I have taken
selections from the Qur'an, because it is very long and repetitive.
The main exception is what I call The Good Message of Jesus the Christ. This is a
synthesis of the four traditional Gospels of Mark, Matthew, Luke, and John, with some
highlights from the recently discovered Gnostic Gospel of Thomas. Of course the four
Gospels have been widely available for a long time in the New Testament. However, this
synthesis combines together the various elements from the four different versions into
one continuous narrative so that readers can get the whole story as we have it from these
sources in a unified comprehensive account. I hope this will make the life and teachings
of Jesus as presented in the Gospels even more available to people who seek this wisdom
in a single, clear and readable narrative.
The Wisdm Bible is not an attempt to replace the Holy Bible of the Judeo-Christian
tradition, but I do hope that it will supplement that collection of ancient texts with a wider
collection of the spiritual wisdom of humanity. The Wisdom Bible does not duplicate the
Bible, because The Good Message of Jesus the Christ synthesis is a new contribution
beyond the four Gospels, and the one text from the tradition of Judaism, the Wisdom of
Solomon, is taken from the Old Testament Apocrypha, which is not included in most
Bibles.
The Wisdom Bible also supplements the Great Books of the Western World which were
gathered together and published in 1952. In 1976 I asked Mortimer Adler when they were
going to put out a collection of the Great Books of the Eastern World, but he said that it
was very far off in the future. The Wisdom Bible gathers a few of the greatest texts from
Eastern civilization along with some of the best spiritual wisdom of Western culture. The
only overlap with the Great Books of the Western World is in Plato. I have included
Defense of Socrates (Apology), Crito, and Phaedo because of their great importance and
concise wisdom. In addition I have selected the first Alcibiades, which is not included in
the Great Books edition of Plato, because I believe it offers a marvelous introduction to
Socratic method and wisdom on the important theme of self-knowledge.
As we move into a global age in which we encounter many more peoples and cultures
than ever before, I believe that a good liberal education will expose individuals to a wide
variety of spiritual teachings such as are contained in this book. As our understanding
evolves and our spiritual wisdom awakens we will begin to see the universal principles of
human life which can be found in various traditions.
I believe the age of parochial religion will be passing away as we grow and expand our
awareness of universal truths and delight in the diverse cultural history of our world
civilization. Instead of the closed and dogmatic attitude that "my religion" is the only one
that is any good, we can learn from many different philosophies and wise teachers who
have lived and shared their insights. This does not mean that we must give up our own
tradition, whether it is the religion we were born into and brought up in by our family or
whether it is the set of teachings we have chosen to follow as our personal path of
enlightenment or salvation. Nevertheless we can gain knowledge and insight into other
cultures and wisdom for our own lives through the study of great teachings.
I believe that in the future more people will be searching for the truth anywhere they can
find it. Tolerance of ideas and beliefs different from our own is essential to understanding
and respecting the people of other cultures. Without this tolerance misunderstanding and
conflict can cause much human misery that might be avoided. It seems to me that as we
become more aware and enlightened we become more universal in our interests and
knowledge.
Having studied the great world religions and philosophies for many years, I am offering
here what I consider to be the most helpful of ancient texts in the development of
wisdom. It is difficult for one person to be an expert in everything, yet after many
lifetimes of spiritual endeavor and thirty-five years of spiritual searching, work, teaching
and writing in this life, I believe that I can bring an intuitive understanding to the
concepts expressed in these various texts. Thus these English versions are in some
respects unified by my consciousness. I have attempted to select the best modern English
words to describe the original spiritual meaning of the texts so that similar concepts from
the different books can be understood more easily.
Nevertheless I must admit to my limitations. I have translated the Plato, Epicurus, the
Wisdom of Solomon, the Gospels, and Epictetus from the Greek originals, and I translated
Boethius from the Latin. In the case of the Bhagavad-Gita, the edition annotated by
Winthrop Sargeant is so detailed in giving the grammatical form and various meanings of
every word that by using this I could almost call my English version a translation. The
above translations make up about 80% of this collection.
In regard to the other texts originally written in ancient Chinese, Sanskrit and Pali, I
compared several English translations and used my intuition to select what I considered
to be the most spiritually accurate words after having read the various choices of other
translators. Having studied and taught the philosophies of China and India I know many
of the terms and concepts. On the Chinese texts I have been assisted by the useful advice
of Ken Tsang, who compared my English versions to the original Chinese and made
useful suggestions. With the Upanishads, Patanjali's Yoga Sutras, the Buddha's first
sermon, the Dhammapada, and the Qur'an I cannot call my work translations but only
English versions.
In all the translations and English versions in this collection I have attempted to be as
accurate to the original as I could be, trying to find the comparable or nearest English
expressions. I often found that other translations rather freely paraphrased or summarized
what is in the original. I have avoided doing this even at the risk of making the text seem
a little more difficult or awkward, although I have avoided awkwardness as much as I
could. I want the readers to have the best chance they can to understand what was
originally written even though it might be a slightly different way of saying something
than we would today.
I often found that if I gave myself enough time to understand the author's use of words
that suddenly, as though a light had come on, the sentence began to make sense as it was
written in a different way than it had been translated by others. I could only do this, of
course, in the translations. Since this is the first edition of this book, I would be grateful
for any corrections or suggestions individuals might like to offer for improving these
versions and the translations.
I have attempted to avoid sexist language as much as possible but not so much as to
change the original meaning of the texts. Some translators have used sexist language
when it is unnecessary to do so. In referring to God or Spirit I might use the impersonal
pronoun "it" unless the male pronoun was more clearly indicated in the original. For
example, Jesus often refers to God as Father and himself as the son; I left these this way.
Instead of putting "kingdom" I have used "sovereignty." In some cases in referring to the
earth or other personifications the female pronoun was used, and of course I translated
them that way. Often in the Chinese texts there is no indication in the original of gender,
number, or even the tense of verbs. Thus problems could be avoided by using the plural,
for example.
Perhaps another major contribution of this collection of this Wisdom Bible is the way the
words are phrased line by line like free verse so that they are easier to read and
understand. Ancient texts were often written and copied in this manner, but the only one I
found to be entirely in this form is the Wisdom of Solomon. In the case of that text almost
every line of my translation matches a line of the original. The other example of this is
with the poetry in Boethius' Consolation of Philosophy. I do believe that by putting all of
these English versions in "phrase-form," as I call it, the readers will find them much
easier to read and understand. It also makes them easier to read aloud to a congregation.
Almost every text is broken up into numbered divisions. The only texts that included
titles to these sections within the texts themselves are the Yoga Sutras, the Dhammapada,
and the Qur'an. I have included those titles in the text also. However, to help readers find
different subjects in the various texts I have given topical titles to each of the numbered
sections in the Contents of Topics at the beginning of this book. Other than the very
shortest of these texts the only one that did not have any numbered divisions in the
original is Plato's Alcibiades; I have made numbered divisions for this text myself. Also I
have divided The Good Message of Jesus the Christ into one hundred chapters.
Each text contains a brief introduction to the historical background and gives
biographical facts for contextual understanding. At the end of these introductions I have
provided a few notes to clarify some of the references in the text by using the chapter
numbers, but there are no footnotes nor any detailed scholarly apparatus.
Perhaps the main purpose of this book is to popularize the ancient wisdom teachings by
making them more available to people in a single, easy-to-read edition. I believe that the
universality of these teachings can be understood by anyone who cares to study them. I
hope that someday the Wisdom Bible might be found on almost everyone's bedside table
if not in every motel room. I feel that churches and other religious and social groups
could benefit by reading aloud and studying these texts. Of course could also be used as a
sourcebook for high school or college courses in the humanities or philosophy or world
religions.
My greatest hope is that more people will apply these teachings of wisdom, love, and
justice in their actions so that we can all live more in freedom, harmony and peace with
each other on this planet. I trust that the readers will be able to find their own personal
and spiritual interpretations of the meaning of these writings for themselves and that they
will be inspired by them to live a better life for the benefit of everyone.
BECK index
Introduction to Lao-zi
please click here.
Very little is known about the author of the DAO DE JING, which is attributed to Lao-zi.
According to the historian Sima Qian who wrote about 100 BC, Lao-zi lived during the
sixth century BC in the state of Chu in China and in the imperial capital Luoyang held the
office of shi which in ancient China meant a keeper of the archives and sacred books who
also may have been skilled in astrology and divination.
Sima Qian wrote how Lao-zi once met with Confucius, whom he criticized for pride and
ambition. However, Confucius told his disciples, "I know how birds can fly, how fish can
swim, how animals can run. Yet the runner may be trapped; the swimmer may be
hooked; and the flyer may be shot by an arrow. But who knows how dragons ride on
winds through clouds into heaven? Today I have seen Lao-zi and can compare him only
to a dragon."
According to legend, when in old age Lao-zi was leaving Chu he was stopped by the
guardian of the pass into the state of Ch'in and asked to write down his wisdom. After
three days he produced the book of about 5,250 characters known as the DAO DE JING.
DAO DE JING
WAY POWER BOOK
by Lao-zi
This text is included in the WISDOM BIBLE, the greatest collection of
wisdom ever published.
Click here to learn more about the WISDOM BIBLE and how
you may purchase it. This text is also available as spoken by
Sanderson Beck on CD.
1. The Mystical Way 28. The Valley of the World 55. Know Harmon
2. Relativity and Not 29. Do Not Tamper with 56. Mystica
Interfering the World 57. Love Pe
3. Simplicity 30. Force of Arms 58. Results
4. The Infinite Way 31. War and Peace 59. Be Frug
5. Emptiness and the 32. The Natural Way 60. Spirits
Center 33. Inner Power 61. Large an
6. The Mystical Female 34. The Great Way Countries
7. Enduring 35. The Inexhaustible Way 62. The Wa
8. The Best Are Like 36. The Mystic Light 63. The Wis
Water 37. The Way Never Strive
9. Moderation Interferes 64. Do Not G
10. Mystical Power 38. The Superior 65. Know th
11. Use What Does Not 39. Oneness Standard
Exist 40. Movement of the Way 66. Leading
12. Satisfy the Inner Self 41. What the Way is Like Behind
13. Selflessness 42. All Things 67. Three T
14. The Formless Way 43. The Value of Non- 68. The Pow
15. The Wise action Striving
16. Know the Eternal 44. How to Endure 69. The Kin
17. Leaders 45. Skill Seems Awkward 70. My Idea
18. When the Way is 46. Contentment 71. A Diseas
Forgotten 47. Understanding 72. Do Not S
19. What People Need 48. Doing Less 73. The Wa
20. Drawing Sustenance 49. The Power of Goodness 74. Death
21. Within the Elusive 50. Those Who Preserve 75. Valuing
Way Life 76. Life Is T
22. Yielding for Unity 51. Mystical Power 77. Taking a
23. Nature 52. Practicing the Eternal 78. The Soft
24. Avoid Excess 53. Leaders in Robbery 79. Stay wit
25. The Supreme 54. Power 80. Home Is
26. Self-mastery Comfortabl
27. Using the Light 81. True W
1
The Way that can be described is not the absolute Way;
the name that can be given is not the absolute name.
Nameless it is the source of heaven and earth;
named it is the mother of all things.
Whoever is desireless, sees the essence of life.

Whoever desires, sees its manifestations.
These two are the same,
but what is produced has different names.
They both may be called the cosmic mystery:
from the cosmic to the mystical
is the door to the essence of all life.
2
When the people of the world all know beauty as beauty,
there arises the recognition of ugliness.
When they all know the good as good,
there arises the recognition of bad.
Therefore being and non-being produce each other;

difficult and easy complete each other;
long and short contrast each other;
high and low distinguish each other;
sound and voice harmonize with each other;
beginning and end follow each other.
Therefore the wise manage affairs without interfering

and teach beyond the words.
All things rise, and they do not turn away from them.
They give them life, but do not take possession of them.
They act, but do not rely on their own ability.
They accomplish, but claim no credit.
Because they claim no credit,
their accomplishment remains with them.
3
Do not exalt the worthy,
so that people will not compete.
Do not value rare treasure,
so that people will not steal.
Do not display objects of desire,
so that people's hearts will not be disturbed.
Therefore the wise lead by keeping

their hearts pure, their bellies full,
their ambitions weak, and their bones strong,
so that the people may be purified
of their thoughts and desires;
and the cunning ones will not interfere.
By acting without interfering, all may live in peace.
4
The Way is infinite; its use is never exhausted.
It is bottomless, like the fountainhead of all things.
It smoothes its roughness; it unties its tangles.
It softens its light; it calms its turmoil.
Deep and still, ever present.
I do not know its source.
It seems to have existed before the Lord.
5
Nature is not humane.
It treats all things like straw dogs.
The wise are not humane.
They regard people like straw dogs.
How the universe is like a bellows!

While empty, it is never exhausted.
The more it is worked, the more it produces.
Much talk brings exhaustion.
It is better to keep to the center.
6
The spirit of the valley never dies.
It is called the mystical female.
The door of the mystical female
is the root of heaven and earth.
It seems to be continuously within us.
Use it, and it will never be exhausted.
7
Heaven is eternal, and the earth is very old.
They can be eternal and long lasting,
because they do not exist for themselves,
and for this reason can long endure.
Therefore the wise put themselves last,

but find themselves foremost.
They exclude themselves,
and yet they always remain.
Is it not because they do not live for themselves
that they find themselves fulfilled?
8
The best are like water.
Water benefits all things and does not compete with them.
It flows to the lowest level that people disdain.
In this it comes near to the Way.
In their dwellings, they love the earth.

In their hearts, they love what is profound.
In their friendship, they love humanity.
In their words, they love sincerity.
In government, they love peace.
In business, they love ability.
In their actions, they love timeliness.
It is because they do not compete
that there is no resentment.
9
Stretch a bow to the very full,
and you will wish you had stopped in time.
Temper a sword-edge to its very sharpest,
and the edge will not last long.
When gold and jade fill your hall,

you will not be able to keep them safe.
To be proud with honor and wealth
is to cause one's own downfall.
Withdraw as soon as your work is done.
Such is heaven's way.
10
Can you embrace the One with your soul,
and never depart from the Way?
Can you concentrate your vital force
to achieve the gentleness of a new-born baby?
Can you cleanse and purify your mystic vision
until it is clear?
Can you love the people and govern the state
without interfering?
Can you play the role of the female
in opening and closing the doors of heaven?
Can you understand all and penetrate all
without using the mind?
To give birth and to nourish,

to give birth without taking possession,
to act without obligation,
to lead without dominating---
this is mystical power.
11
Thirty spokes are united around the hub of a wheel,
but the usefulness of the wheel
depends on the space where nothing exists.
Clay is molded into a vessel,
but the usefulness of the vessel
Doors and windows are cut out of the walls of a house,
and the usefulness of the house
Therefore take advantage of what exists,

and use what does not exist.
12
The five colors blind the eyes;
the five musical tones deafen the ears;
the five flavors dull the taste.
Racing and hunting madden the mind.
Precious goods keep their owners on guard.
Therefore the wise satisfy the inner self

rather than external senses.
They accept the one and reject the other.
13
Good fortune and misfortune cause apprehension.
Regard great trouble as you regard your self.
What is meant by
"Good fortune and misfortune cause apprehension?"
Those with good fortune are apprehensive of their gain.
Those with misfortune are apprehensive of their loss.
What is meant by
"Regard great trouble as you regard your self?"
Great trouble comes from being selfish.
Being selfless, what trouble is there?
Therefore those who value the world as themselves

may be entrusted to govern the world.
Those who love the world as themselves
may be entrusted to care for the world.
14
We look at it, and do not see it; it is invisible.
We listen to it, and do not hear it; it is inaudible.
We touch it, and do not feel it; it is intangible.
These three elude our inquiries, and hence merge into one.
Not by its rising, is it bright,

nor by its sinking, is it dark.
Infinite and eternal, it cannot be defined.
It returns to nothingness.
This is the form of the formless, being in non-being.
It is nebulous and elusive.
Meet it, and you do not see its beginning.

Follow it, and you do not see its end.
Stay with the ancient Way
in order to master what is present.
Knowing the primeval beginning is the essence of the Way.
15
The wise have ancient mystic wisdom
and profound understanding, too deep to comprehend.
Because they can not be comprehended,
they can only be described by analogy:
cautious, like crossing a stream in winter;
alert, like one aware of danger on all sides;
courteous, like a visiting guest;
self-effacing, like ice beginning to melt;
genuine, like a piece of uncarved wood;
open and receptive, like a valley;
freely mixing, like muddy water.
Who can make sense of a muddy world?

Let it be still, and it becomes clear.
Who can remain calm,
and through activity come back to life?
Those who embrace this Way do not over-extend themselves.
Because they do not over-extend themselves,
they do not wear out and are not replaced.
16
Empty yourself of everything.
Maintain a steady serenity.
All things take shape and become active,
but I see them return to their source,
like vegetation that grows and flourishes,
but returns to the root from which it springs.
Returning to the source is serenity;

it is to realize one's destiny.
To realize one's destiny is to know the eternal.
To know the eternal is to be enlightened.
Not to know the eternal
is to act blindly and court disaster.
Whoever knows the eternal is open to everything.

Whoever is open to everything is impartial.
To be impartial is to be universal.
To be universal is to be in accord with heaven.
To be in accord with heaven is to be in accord with the Way.
To be in accord with the Way is to be eternal
and to live free from harm even though the body dies.
17
The best leaders the people barely know.
The next best they love and praise.
The next they fear.
And the next they hate.
Those who lack trust will not be trusted.

Then they resort to promises.
But when they accomplish their task and complete their work,
the people say, "We did it ourselves."
18
When the great Way is forgotten,
the doctrines of humanity and morality arise.
When knowledge and cleverness appear,
there emerges great hypocrisy.
When family relationships are not in harmony,
filial piety and parental love are advocated.
When a country falls into chaos and disorder,
there is praise of loyal patriots.
19
Abandon wisdom and discard cleverness,
and people will benefit a hundredfold.
Abandon humanity and discard morality,
and people will rediscover love and duty.
Abandon skill and discard profit,
and there will be no thieves or robbers.
These three things relate to externals and are inadequate.
People need what they can depend on:
reveal simplicity; embrace the natural;
control selfishness; reduce desires.
20
Abandon memorizing, and vexations end.
How much difference is there between yes and no?
How much difference is there between good and evil?
Is what people fear really to be feared?
How very remote the actual occurrence!
The people of the world make merry

as though at a holiday feast or a spring carnival.
I alone am inactive and desireless,
like a new-born baby who cannot yet smile,
unattached, as though homeless.
The people of the world possess more than enough.

I alone seem to have lost all.
I must be a fool, so indiscriminate and nebulous.
Most people seem knowledgeable and bright.

I alone am simple and dull.
Most people see differences and are sharp.

I alone make no distinctions,
seeming aimless, drifting as the sea,
like the wind blowing about, seemingly without destination.
People of the world all have a purpose.

I alone seem impractical and out of place.
I am different from others,
and value drawing sustenance from the Mother.
21
All-embracing power proceeds only through the Way.
What is called the Way is elusive and intangible.
Intangible and elusive, yet within it are thought-images.
Elusive and intangible, yet within it are objects.
Deep and obscure, yet within it is the life-force.
The life-force is very real, and within it is certainty.
From the ancient times till now

its manifestations have never ceased,
by which we may see the beginning of all things.
How do I know that the beginnings of all things are so?
Through this certainty.
22
To yield is to preserve unity.
To bend is to become straight.
To empty oneself is to become full.
To wear oneself out is to be renewed.
To have little is to be content.
To have abundance is to be troubled.
Therefore the wise embrace the One

and become examples for the world.
They do not display themselves and are therefore illumined.
They do not justify themselves and are distinguished.
They do not make claims and are therefore given credit.
They do not seek glory and therefore are leaders.
Because they do not compete,

the world cannot compete with them.
Is not the ancient saying true,
"To yield is to preserve unity?"
for true wholeness comes from turning within.
23
Nature says few words.
A whirlwind does not last all morning,
nor does a rainstorm last a whole day.
What causes them? Nature.
If even Nature's utterances do not last long,

how much less should human beings'?
Those who follow the Way are one with the Way.
Those who follow power are one with power.
Those who abandon it are one with abandonment.
Those one with the Way are welcomed by the Way.

Those one with power are welcomed by power.
Those one with abandonment are welcomed by abandonment.
Those who lack trust will not be trusted.
24
Those who stand on tiptoe are not steady.
Those who strain their strides cannot long keep up the pace.
Those who display themselves do not illuminate.
Those who justify themselves are not distinguished.
Those who make claims are not given credit.
Those who seek glory are not leaders.
According to the Way these are like extra food and waste,
which all creatures detest.
Therefore followers of the Way avoid them.
25
There is something mysterious and whole
which existed before heaven and earth,
silent, formless, complete, and never changing.
Living eternally everywhere in perfection,
it is the mother of all things.
I do not know its name; I call it the Way.

If forced to define it, I shall call it supreme.
Supreme means absolute.
Absolute means extending everywhere.
Extending everywhere means returning to itself.
Thus the Way is supreme.

Heaven is supreme.
Earth is supreme.
And the person is supreme.
There are four supremes in the universe,

and the person is one of them.
The person reflects the earth.
The earth reflects heaven.
Heaven reflects the Way.
And the Way reflects its own nature.
26
Gravity is the foundation of levity.
Serenity masters hastiness.
Therefore the wise travel all day
without leaving their baggage.
In the midst of honor and glory
they remain leisurely and calm,
How can a leader of a great country

behave lightheartedly and frivolously?
In frivolity, the foundation is lost.
In hasty action, self-mastery is lost.
27
A good traveler leaves no trace.
A good speaker makes no slips.
A good accountant uses no devices.
A good door needs no bolts to remain shut.
A good fastener needs no rope to hold its bond.
Therefore the wise are good at helping people,

and consequently no one is rejected.
They are good at saving things,
and consequently nothing is wasted.
This is called using the Light.
Therefore the good teach the bad,

and the bad are lessons for the good.
Those who neither value the teacher nor care for the lesson
are greatly deluded, though they may be learned.
Such is the essential mystery.
28
Know the male and keep to the female.
Become the valley of the world.
Being the valley of the world is eternal power
and returning to the innocence of a baby.
Know the bright and keep to the obscure.

Become an example for the world.
Being an example for the world is eternal power
and returning to the infinite.
Know glory and keep to humility.

Become the valley of the world.
Being the valley of the world is eternal power
and returning to the natural.
Breaking up the natural makes instruments.
The wise use them and become leaders.
Therefore a leader does not break.
29
Those who take over the world and act upon it,
I notice, do not succeed.
The world is a sacred vessel, not to be tampered with.
Those who tamper with it, spoil it.
Those who seize it, lose it.
Some lead, and some follow.

Some blow hot, and some blow cold.
Some are strong, and some are weak.
Some are up, and some are down.
Therefore the wise avoid excess, extravagance, and pride.
30
Whoever advises a leader according to the Way
opposes conquest by force of arms.
The use of force tends to rebound.
Where armies march, thorns and brambles grow.
Whenever a great army is formed, scarcity and famine follow.
The skillful achieve their purposes and stop.

They dare not rely on force.
They achieve their purposes, but do not glory in them.
They achieve their purposes, but do not celebrate them.
They achieve their purposes, but do not take pride in them.
They achieve their purposes, but without violence.
Things reach their prime and then decline.

Violence is contrary to the Way.
Whatever is contrary to the Way will soon perish.
31
Weapons are tools of destruction hated by people.
Therefore followers of the Way never use them.
In peace leaders favor the creative left.
In war they favor the destructive right.
Weapons are tools of destruction,

not used by good leaders.
When their use cannot be avoided,
the best policy is calm restraint.
Even in victory there is no glory.

Those who celebrate victory delight in slaughter.
Those who delight in slaughter
will not be successful leaders.
Fortune is on the left;
Misfortune is on the right.
That is to regard it as a funeral.
The killing of many should be mourned with sorrow.
A victory should be celebrated with funeral ceremonies.
32
The Way is absolute and undefined.
Like natural uncarved wood in simplicity,
even though it is insignificant,
none in the world can overcome it.
If leaders would hold to it,
the whole world would serve them spontaneously.
Heaven and earth join, and gentle rain falls,

beyond the command of anyone, evenly upon all.
When civilization arose, names began.
With names, one should know when to stop.
Knowing when to stop, frees one from danger.
The Way in the world is like
rivers and streams flowing into the sea.
33
Those who know others are wise.
Those who know themselves are enlightened.
Those who overcome others require force.
Those who overcome themselves need strength.
Those who are content are wealthy.
Those who persevere have will power.
Those who do not lose their center endure.
Those who die but maintain their power live eternally.
34
The great Way flows everywhere, both left and right.
All things derive their life from it,
and it does not turn away from them.
It accomplishes its work, but does not take possession.
It provides for and nourishes everything,
but does not control them.
Always without desires, it may be considered small.

The destination of all things, yet claiming nothing,
it may be considered great.
Because it never claims greatness,
its greatness is achieved.
35
Hold to the great form, and all the world follows,
following without meeting harm,
in health, peace, and happiness.
Music and delicacies to eat induce travelers to stay.
But the Way is mild to the taste.
Looked at, it is invisible.
Listened to, it is inaudible.
Applied, it is inexhaustible.
36
In order to contract, it is necessary first to expand.
In order to weaken, it is necessary first to strengthen.
In order to reduce, it is necessary first to build up.
In order to receive, it is necessary first to give.
This is called the mystic Light.
The soft and gentle overcome the hard and strong.
As fish stay in the deep water,
so sharp weapons of the state should not be displayed.
37
The Way never interferes,
yet through it everything is done.
If leaders would follow the Way,
the world would be reformed of its own accord.
When reformed and desiring to act,
let them be restrained by what is simply natural.
Undefined simplicity is free of desires.
Being free of desires, it is serene;
and the world finds peace of its own accord.
38
Superior power does not emphasize its power,
and thus is powerful.
Inferior power never forgets its power,
and thus is powerless.
Superior power never interferes nor has an ulterior motive.
Inferior power interferes and has an ulterior motive.
Superior humanity takes action but has no ulterior motive.
Superior morality takes action and has an ulterior motive.
Superior custom takes action, and finding no response,
stretches out arms to force it on them.
Therefore when the Way is lost, power arises.

When power is lost, humanity arises.
When humanity is lost, morality arises.
When morality is lost, custom arises.
Now custom is a superficial expression
of loyalty and faithfulness, and the beginning of disorder.
Foreknowledge is the flowering of the Way

and the beginning of folly.
Therefore the mature dwell in the depth, not in the thin,
in the fruit and not in the flowering.
They reject one and accept the other.
39
The ancients attained oneness.
Heaven attained oneness and became clear.
Earth attained oneness and became stable.
Spirits attained oneness and became divine.
The valleys attained oneness and became fertile.
Creatures attained oneness and lived and grew.
Kings and nobles attained oneness and became leaders.
What made them so is oneness.
Without clarity, heaven would crack.

Without stability, the earth would quake.
Without divinity, spirits would dissipate.
Without fertility, the valleys would be barren.
Without life and growth, creatures would die off.
Without leadership, kings and nobles would fall.
Therefore humility is the basis for nobility,

and the low is the basis for the high.
Thus kings and nobles call themselves
orphans, lonely, and unworthy.
Do they not depend upon the common people for support?
Dismantle the parts of a chariot, and there is no chariot.
Rather than tinkle like jade, rumble like rocks.
40
Returning is the movement of the Way.
Gentleness is the method of the Way.
All things in the world come from being,
and being comes from non-being.
41
When the wise hear the Way, they practice it diligently.
When the mediocre hear of the Way, they doubt it.
When the foolish hear of the Way, they laugh out loud.
If it were not laughed at, it would not be the Way.
Therefore it is said,
"The enlightenment of the Way seems like dullness;
progression in the Way seem like regression;
the even path of the Way seems to go up and down."
Great power appears like a valley.

Great purity appears tarnished.
Great character appears insufficient.
Solid character appears weak.
True integrity appears changeable.
Great space has no corners.
Great ability takes time to mature.
Great music has the subtlest sound.
Great form has no shape.
The Way is hidden and indescribable.

Yet the Way alone is adept
at providing for all and bringing fulfillment.
42
The Way produced the One;
the One produced two;
two produced three;
and three produced all things.
All things have the receptivity of the female

and the activity of the male.
Through union with the life force they blend in harmony.
People hate being orphaned, lonely, and unworthy.

Yet kings and nobles call themselves such.
Often gain can be a loss, and loss can be a gain.
What others teach, I teach also:
"The violent die a violent death."
I shall make this primary in my teaching.
43
The softest things in the world overcome the hardest.
Non-being penetrates even where there is no space.
Through this I know the value of non-action.
Teaching without words and the value of non-action
are understood by few in the world.
44
Fame or your life, which do you love more?
Life or material wealth, which is more valuable?
Loss or gain, which is worse?
Therefore those who desire most spend most.
Those who hoard most lose most.
Those who are contented are not disappointed.
Those who know when to stop prevent danger.
Thus they can long endure.
45
The greatest perfection seems incomplete,
but its utility is never impaired.
The greatest fullness seems empty,
but its use cannot be exhausted.
What is most direct seems devious.
The greatest skill seems awkward.
The greatest eloquence seems like stuttering.
Movement overcomes cold.

Stillness overcomes heat.
The serene and calm are guides for all.
46
When the world lives in accord with the Way,
horses work on farms.
When the world does not live in accord with the Way,
the cavalry practices on battlefields.
The greatest temptation to crime is desire.

The greatest curse is discontent.
The greatest calamity is greed.
Whoever is content with contentment is always content.
47
One can know the world without going outside.
One can see the Way of heaven
without looking out the window.
The further one goes the less one knows.
Therefore the wise know without going about,
understand without seeing,
and accomplish without acting.
48
The pursuit of learning is to increase day by day.
The practice of the Way is to decrease day by day.
Less and less is done until one reaches non-action.
When nothing is done, nothing is left undone.
The world is led by not interfering.
Those who interfere cannot lead the world.
49
The wise have no mind-set.
They regard the people's minds as their own.
They are good to people who are good.
They are also good to people who are not good.
This is the power of goodness.
They are honest to those who are honest.
They are also honest to those who are dishonest.
This is the power of honesty.
The wise live in the world peacefully and harmoniously.
The people share a common heart,
and the wise treat them as their own children.
50
Coming into life and going out at death,
three out of ten people live long;
three out of ten people die early;
and three out of ten people who could live long
die early, because they have chosen the path of death.
Why is this so?

Because they feed life too grossly.
It is said that those who preserve life

walk the earth without fearing tigers and wild buffalo,
and in battle they are not touched by weapons of war.
The wild buffalo's horns find nothing to gore;
the tiger's claws find nothing to tear;
and weapons' points find nothing to pierce.
Why is this so?

Because they have nothing for death to enter.
51
The Way produces all things.
Power nourishes them.
Matter gives them physical form.
Environment shapes their abilities.
Therefore all things respect the Way and honor power.
The Way is respected, and power is honored
without anyone's order and always naturally.
Therefore the Way produces all things,

and power nourishes them,
caring for them and developing them,
sheltering them and comforting them,
nurturing them and protecting them,
producing them but not possessing them,
helping them but not obligating them,
guiding them but not controlling them.
This is mystical power.
52
The beginning of the universe is the mother of all things.
Those who discover the mother understand the children.
Understanding the children and returning to the mother,
they live always free from harm.
Close the mouth, shut the doors,

and all of life is without strain.
Open the mouth, meddle with affairs,
and all of life is beyond help.
Seeing the small is insight;

to stay with the gentle is strength.
Use the Light, return to insight,
and thereby be preserved from harm.
This is practicing the eternal.
53
Those with even a scrap of sense
walk on the main way and fear only straying from the path.
The main way is smooth and easy,
but people like to be side-tracked.
While the courts are arrayed in splendor,

the fields are full of weeds,
and the granaries are empty.
Yet some wear embroidered clothes, carry sharp swords,
over-indulge themselves with food and drink,
and have more possessions than they can use.
They are leaders in robbery.
This is not the Way.
54
What is well established cannot be uprooted.
What is firmly held cannot slip away.
The power of sacrifice continues on
from generation to generation.
Cultivated in the person, power becomes real.

Cultivated in the family, power becomes abundant.
Cultivated in the community, power endures.
Cultivated in the nation, power flourishes.
Cultivated in the world, power becomes universal.
Therefore see the person as a person,

the family as a family, the community as a community,
the nation as a nation, and the world as universal.
How do I know that the world is like this?
By this.
55
Those filled with power are like new-born children.
Poisonous insects will not sting them;
ferocious beasts will not pounce upon them;
predatory birds will not swoop down on them.
Their bones are pliable, their muscles tender,
but their grip is firm.
They have never known the union of man and woman,
but the organ is fully formed,
meaning that the vital essence is strong.
They may cry all day without getting hoarse,
meaning that the harmony is perfect.
To know harmony is to be in accord with the eternal.
To know the eternal is to be enlightened.
To try to force life is ominous.

To force the vital essence with the mind is violence.
The prime is past, and decay follows,
meaning that it is contrary to the Way.
Whatever is contrary to the Way will soon perish.
56
Those who know do not speak.
Those who speak do not know.
Close the mouth; shut the doors.
Smooth the sharpness; untie the tangles.
Dim the glare; calm the turmoil.
This is mystical unity.
Those achieving it are detached from friends and enemies,
from benefit and harm, from honor and disgrace.
Therefore they are the most valuable people in the world.
57
States are governed by justice.
Wars are waged by violations.
The world is mastered by nonintervention.
How do I know this? By this:
the more restrictions there are, the poorer the people;
the more sharp weapons, the more trouble in the state;
the more clever cunning, the more contrivances;
the more rules and regulations, the more thieves and robbers.
Therefore the wise say,
"Do not interfere, and people transform themselves.
Love peace, and people do what is right.
Do not intervene, and people prosper.
Have no desires, and people live simply."
58
When the government is relaxed, people are happy.
When the government is strict, people are anxious.
Good fortune leans on bad fortune;
bad fortune hides behind good fortune.
Who knows the results of process?
Is there no justice?
When the just become unjust, goodness becomes evil.
People have been deluded for a long time.
Therefore the wise are square but not cornered,
sharp but not cutting, straight but not strained,
brilliant but not dazzling.
59
In leading people and serving heaven
it is best to be frugal.
Being frugal is to be prepared from the start.
Being prepared from the start is to build up power.
By building up power nothing is impossible.
If nothing is impossible, then there are no limits.
Those without limits are capable of leading a country.
Those with maternal leadership can long endure.
This is to be deeply rooted in a firm foundation,
the way of long life and eternal vision.
60
Leading a large country is like cooking a small fish.
When the world is led in accord with the Way,
spirits lose their powers.
It is not that they lose their powers,
but that their powers no longer harm people.
Not only do the spirits not harm people,
but the wise also do not harm people.
Not harming each other, spiritual power grows.
61
A large country is like low land where rivers flow,
a place where everything comes together, the female of all.
The female overcomes the male with tranquillity.
Tranquillity is underneath.
A large country wins over a small country
by placing itself below the small country.
A small country wins over a large country
by placing itself below the large country.
Thus some win by placing themselves below,

and others win by being below.
A large country wants to protect people,
and a small country wants to join and serve.
Thus both get what they want.
It is best for the large country to place itself below.
62
The Way is sacred to all things.
It is treasure for the good and sanctuary for the bad.
Fine words can buy honor.
Good deeds can gain respect.
Though there be bad people, why reject them?
Therefore at the crowning of the emperor

or at the installation of the three ministers,
instead of sending gifts of jade and a team of four horses,
remain still and send the Way.
Why did the ancients prize this Way?

Did they not say, "Seek, and you will find;
let go, and you will be forgiven."
Therefore the Way is valued by the world.
63
Act without interfering.
Work without doing.
Taste the tasteless.
Large or small, many or few, repay injury with goodness.
Handle the difficult while it is still easy.

Handle the big while it is still small.
Difficult tasks begin with what is easy.
Great accomplishments begin with what is small.
Therefore the wise never strive for the great

and thus achieve greatness.
Rash promises inspire little trust.
Taking things too lightly results in much difficulty.
Thus the wise always confront difficulties
and therefore have no difficulty.
64
What stays still is easy to hold.
Without omens it is easy to plan.
The brittle is easy to shatter.
The minute is easy to scatter.
Handle things before they appear.
Organize things before there is confusion.
A tree as big as a person's embrace grows from a tiny shoot.
A tower nine stories high begins with a mound of earth.
A journey of a thousand miles begins under one's feet.
To act is to fail.
To grab is to lose.
Therefore the wise do not act and do not fail.
They do not grab and do not lose.
In handling things people usually fail
when they are about to succeed.
Be as careful at the end as at the beginning,
and there will be no failure.
Therefore the wise desire to have no desires.

They do not value rare treasures.
They learn what is unknown,
returning to what many have missed
so that all things may be natural without interference.
65
The ancients who ruled skillfully
did not try to enlighten people but kept them in the dark.
People are hard to lead when they are too clever.
Those who lead with cleverness rob the country.
Those who lead without cleverness bless the country.
Understanding these two is to know the eternal standard.
Knowing the eternal standard is mystical power.
Mystical power is deep and far-reaching,
leading all things to return to perfect harmony.
66
Great rivers and seas are lords of all mountain streams,
because they are good at staying below them.
Therefore they are lords of the streams.
Thus the wise in watching over the people
speak humbly from below the people,
and in leading the people get behind them.
In this way the wise watch over the people
but do not oppress them;
they lead the people but do not block them.
Thus everyone happily goes along without getting tired.
Because they do not compete,
the world cannot compete with them.
67
Everyone says the Way is great and beyond comparison.
Because it is great, it cannot be compared.
If it were compared, it already would have seemed small.
I have three treasures to be maintained and cherished:

the first is love;
the second is frugality;
the third is not pushing oneself ahead of others.
From love comes courage;

from frugality comes generosity;
from not pushing oneself ahead of others comes leadership.
Now courage without love, generosity without frugality,

and leadership by pushing oneself ahead of others are fatal.
For love wins all battles and is the strongest defense.
Heaven gives love to save and protect.
68
The best soldier is not violent.
The best fighter is not angry.
The best winner is not contentious.
The best employer is humble.
This is known as the power of not striving,
as ability in human relations,
and as being in accord with heaven.
69
The strategists say,
"Do not be the aggressor but the defender.
Do not advance an inch, but retreat a foot instead."
This is movement without moving,
stretching the arm without showing it,
confronting enemies with the idea there is no enemy,
holding in the hand no weapons.
No disaster is greater than underestimating the enemy.
Underestimating the enemy will destroy my treasures.
Thus when the battle is joined,
it is the kind who will win.
70
My ideas are easy to understand and easy to practice.
Yet no one understands them or practices them.
My ideas have a source; my actions have a master.
Because people do not understand this, they do not know me.
Since few know me, I am very precious.
Therefore the wise wear coarse clothes
and keep the jewel inside.
71
To know that you do not know is the best.
To think you know when you do not is a disease.
Recognizing this disease as a disease is to be free of it.
The wise are free of disease,
because they recognize the disease as a disease.
Therefore they are free of disease.
72
When people lack a sense of awe,
then something awful will happen.
Do not constrict people's living space.
Do not suppress their livelihoods.
If you do not harass them, they will not harass you.
Therefore the wise know themselves

but do not display themselves.
They love themselves but do not exalt themselves.
They let go of one and accept the other.
73
Those brave in killing will be killed.
Those brave in not killing will live.
Of these two, one is beneficial, and one is harmful.
Some are not favored by heaven. Who knows why?
Even the wise consider it a difficult question.
The Way of heaven does not strive; yet it wins easily.

It does not speak; yet it gets a good response.
It does not demand; yet all needs are met.
It is not anxious; yet it plans well.
The net of heaven is vast;
its meshes are wide, but nothing slips through.
74
If people are not afraid to die,
then why threaten them with death?
If people were afraid of death,
and lawbreakers could be caught and put to death,
who would dare to do so?
There is the Lord of Death who executes.
Trying to do his job
is like trying to cut wood for the Master Carpenter.
Those who try to cut wood for the Master Carpenter
rarely escape injuring their own hands.
75
People are hungry,
because rulers eat too much tax-grain.
That is why people are starving.
People are hard to govern,

because rulers interfere too much.
That is why they are hard to govern.
People do not care about death,

because rulers demand too much of life.
That is why they do not care about death.
Only those who do not interfere with living
are best at valuing life.
76
When people are born, they are tender and supple.
At death they are stiff and hard.
All things, like plants and trees,
are tender and pliant while alive.
At death they are dried and withered.
Therefore the stiff and hard are companions of death.
The tender and supple are companions of life.
Thus strong arms do not win.
A stiff tree will break.
The hard and strong will fall.
The tender and supple will rise.
77
The Way of heaven is like bending a bow.
The high is lowered; the low is raised.
The excessive is reduced; the deficient is increased.
The Way of heaven takes from those who have too much
and gives to those who do not have enough.
The human way is different.

It takes from those who do not have enough
and gives to those who have too much.
Who has more than enough to give to the world?

Only the person of the Way.
Therefore the wise act but do not rely on their own ability.
They accomplish the task but claim no credit.
They have no desire to seem superior.
78
Nothing in the world is softer and weaker than water.
Yet nothing is better at attacking the hard and strong.
There is no substitute for it.
The weak overcomes the strong; the soft overcomes the hard.
Everyone knows this, but no one puts it into practice.

"Those who bear the humiliation of the people
are able to minister to them.
Those who take upon themselves the sins of the society
are able to lead the world."
Words of truth seem paradoxical.
79
Compromising with great hatred surely leaves some hatred.
How can this be considered good?
Therefore the wise keep their part of an agreement
and do not blame the other party.
The good fulfill their obligations;
the bad exact obligations from others.
The Way of heaven is impartial.
It always stays with the good.
80
In a small country with few people
machines that can work ten or a hundred times faster
are not needed.
People who care about death do not travel far.
Even if there are ships and carriages, no one takes them.
Even if there are armor and weapons, no one displays them.
People return to knotted rope for records.
Food is tasty; clothes are beautiful;
home is comfortable; customs are delightful.
Though neighboring communities see each other
and hear each other's cocks crowing and dogs barking,
they may grow old and die without going there.
81
True words are not beautiful.
Beautiful words are not truthful.
The good do not argue.
Those who argue are not good.
Those who know are not scholarly.
The scholarly do not know.
The wise do not hoard.

The more they give to others, the more they have.
The Way of heaven benefits and does not harm.
The Way of the wise accomplishes without striving.
Note to:
50: The thirteen organs of life may refer to the nine openings in the body and the four
limbs.
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Taoism and Mo-tzu ETHICS OF CIVILIZATION

Chinese Sages: Lao Tzu, Confucius, Mo Tzu, and Mencius THE
WAY TO PEACE
BECK index
Daoism and Mo-zi
Lao-zi
Mo-zi
Teachings of Mo-zi
Moism
Zhuang-zi
Lie-zi
Songs of Chu
Huainan-zi
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Confucius, Mencius and Xun-zi
From the sixth to the third century BC the chaotic times of conflicts and wars somehow
produced a golden age of philosophy in China comparable to what was going on India
and Greece. This period of a "hundred contending schools" began with Confucius and an
obscure philosopher named Lao-zi, who left a short book that has had an immense
influence on China and the world called the Dao De Jing and which became the basis for
the Daoist philosophy and religion. A century later Mo-zi founded an original philosophy
which was prominent for two centuries.
Lao-zi
The historian Sima Qian tells us that Lao-zi lived during the sixth century BC in the state
of Chu and was the keeper of the archives in the imperial capital at Luoyang. Those who
held this position were usually skilled in divination and astrology. The historian also
relates that Lao-zi met Confucius once and criticized him for his pride and ambition, but
Confucius could only compare Lao-zi to the powerful symbol of a dragon. Little else is
known of the life of Lao-zi except the legend that when in old age he was leaving Chu, he
was stopped by the guardian of the pass into the state of Qin and asked to write down his
wisdom. In three days he produced a book of 5,250 characters known as the Dao De Jing,
which means the "classic of the way and its virtue (power)" or simply Way Power Book.
Some scholars place Lao-zi in the fourth century BC, because he is not mentioned by
anyone else until then.
It is often difficult to accept the ethics of Lao-zi without first understanding the mystical
ideas in his philosophy, which is based on an all-pervading unity he called the way (dao).
This way is the source of heaven and earth and the mother of all things. Its essence can be
seen by the desireless; those who desire see its manifestations. From this unity comes the
duality of relative opposites (yin-yang) such as beauty and ugliness, good and bad, being
and non-being, difficult and easy, long and short, high and low, male and female,
beginning and end, and so on. In a patriarchal and male-dominated age, Lao-zi saw the
value of relying on the female aspect of the universe by being receptive, sensitive,
nourishing, etc. Thus he believed the wise give life but do not take possession, act but do
not rely on their own ability, accomplish but claim no credit.
Lao-zi saw a way of not competing by not exalting the worthy nor valuing rare treasure
nor displaying objects of desire so that people's hearts will not be disturbed. The wise
keep their hearts pure, their bellies full, their ambitions weak, and their bones strong.
They act without interfering with the natural flow so that all may live in peace. The way
is eternally present and infinitely useful as the fountainhead of all things; it came before
any personified concept of God. This transcendental nature is beyond morality and
therefore not humane. Mystically it is empty yet inexhaustible; the more it is used the
more it produces. Yet much talk can be exhausting; it is better to keep to the center.
Lao-zi revered the spirit of the valley as the mystic female that never dies and is the root
of heaven and earth. The wise are humble like water, which flows to the lowest level; yet
they come near the way.
In their dwellings, they love the earth.

In their hearts, they love what is profound.
In their friendship, they love humanity.
In their words, they love sincerity.
In government, they love peace.
In business, they love ability.
In their actions, they love timeliness.
that there is no resentment.1
Moderation is taught, as extremes of wealth and honor cannot be kept safe or lead to a
downfall. Heaven's way is to withdraw as soon as one's work is done. Lao-zi asked if one
can concentrate one's vital force to be gentle like a baby, attain mystic clarity, love people
and govern the state without interfering, play the female in opening the doors of heaven,
and understand all without using the mind. Mystical virtue gives birth and nourishes
without taking possession, acts without obligation, and leads without dominating. The
usefulness of things is found in the freedom of their empty spaces. The way is invisible,
inaudible, and intangible. The wise go beyond the senses and satisfy the inner self.
Troubles come from being selfish. Those who value the world as themselves may be
entrusted to care for the world.
The way to make sense of a muddy world is to let it be still until it becomes clear. Those
who are calm and do not overextend themselves can come back to life through activity,
but not wearing out they are not replaced. In serenity one can see everything return to its
source like vegetation that grows and flourishes. Returning to the source is to know the
eternal and be enlightened, impartial, universal, and in accord with heaven and the way.
Not to know the eternal is to act blindly and court disaster.
The worst leaders are those who are hated; the next worst are feared; the next are loved
and praised; but the best are those the people barely know, such that they say, "We did it
ourselves." When the way is forgotten, the doctrines of humanity and morality arise.
Knowledge and cleverness lead to hypocrisy. When family relationships are not
harmonious, filial piety is advocated. When a country falls into chaos, loyal patriots are
praised. Lao-zi suggested abandoning religion and cleverness, humanity and morality,
skill and profit, and recommended instead simplicity, the natural, controlling selfishness,
and reducing desires. Yielding can preserve unity; bending can straighten; emptying
oneself can be fulfilling; wearing oneself out leads to renewal; having little is to be
content, while having abundance is troubling. Because the wise do not compete, no one
can compete with them.
Lao-zi observed that those standing on tiptoe are not steady; those straining their strides
cannot keep up; those displaying themselves do not illuminate; those justifying
themselves are not distinguished; those making claims are not given credit; and those
seeking glory are not leaders. Frivolous and hasty leaders lose their foundation and self-
mastery. The wise are good at helping people so that no one is rejected, and they are good
at saving things so that nothing is wasted. Thus the good can teach the bad, who are the
lessons for the good.
Those who try to take over the world do not succeed; tampering with it spoils it, and
seizing it loses it. Lao-zi opposed conquest by force of arms, because it rebounds. When
armies march, scarcity and famine follow. The skillful achieve their purposes and stop
without relying on violence, which is contrary to the way. Whatever is contrary to the
way will soon perish. Weapons are tools of destruction hated by the people, and followers
of the way never use them. Peaceful leaders favor the creative left; war favors the
destructive right. When the use of weapons cannot be avoided, the best policy is calm
restraint. Victory is not glorious, and those who celebrate it delight in slaughter; such
killing should be mourned. Sharp weapons of the state should not be displayed. Lao-zi
taught what many taught before him - that the violent die a violent death. This he made
primary in his teaching.

Those who die but maintain their power live eternally.2
Virtue does not emphasize its power, and thus is powerful. The inferior never forget their
power, and thus are powerless. The best virtue does not interfere nor have an ulterior
motive. Lesser virtue interferes with an ulterior motive. Humanity takes action without an
ulterior motive, while morality takes action with an ulterior motive. Rules of propriety
take action, and finding no response, force it on them. Thus when the way is lost, things
degenerate from virtue to humanity to morality to the rules of propriety, which is the
superficial expression of loyalty and faithfulness and the beginning of disorder. By
attaining oneness heaven becomes clear, earth stable, spirits divine, valleys fertile,
creatures alive and growing, and kings leaders.
When people live in accord with the way, horses work on farms; but when they do not,
the cavalry practices in the parks. The greatest temptation to crime is desire; the greatest
curse is discontent; the greatest calamity is greed. The wise have no fixed mind-set but
regard the people's minds as their own. They are good to the good and bad, honest to the
honest and dishonest, living peacefully and harmoniously sharing a common heart and
treating the people as their own children. The mystical virtue nourishes, cares for,
develops, shelters, comforts, nurtures, and protects, producing without possessing,
helping without obligating, and guiding without controlling. When the fields are full of
weeds and the granaries are empty, while some wear fancy clothes, carry sharp swords,
over-indulge in food and drink, having more possessions than they can use, the leaders
are robbers; this is not the way.
States are governed by justice, and wars are waged by violations. Yet the world can be
mastered by non-intervention.
The more restrictions there are, the poorer the people.

The more sharp weapons, the more trouble in the state.
The more clever cunning, the more contrivances.
The more rules and regulations, the more thieves and robbers.
Have no desires, and people live simply."3
When government is relaxed, people are happy; but when it is strict, they are anxious.
When those responsible for justice become unjust, what seems good becomes evil. Lao-zi
recommended frugality to be prepared from the start and in order to build up inner power.
Those with maternal leadership can long endure. Governing a large country is like
cooking a small fish; one must be careful not to overdo it. As the female overcomes the
male with tranquillity, a country can win over a small or large country by placing itself
below. The difficult can be handled while it is still easy. Great accomplishments begin
with what is small. The wise always confront difficulties before they get too large.
Handle them before they appear. Organize before there is confusion. Be as careful at the
end as at the beginning, and there will be no failure.
The wise in watching over people speak humbly from below them and in leading them
get behind them. Thus they do not oppress them nor block them, but everyone happily
goes along without getting tired. From Lao-zi's three treasures of love, frugality, and not
pushing oneself ahead of others come courage, generosity, and leadership. Love wins all
battles and is the strongest defense, heaven giving it to save and protect. The best soldier
is nonviolent; the best fighter is not angry; the best employer is humble. Strategy says not
to be the aggressor but the defender; instead of advancing, retreat. This paradoxically is
movement without moving, stretching the arm without showing it, confronting enemies
with the idea there is no enemy, while holding in the hand no weapons. No disaster is
worse than underestimating the enemy; but when the battle is joined, the kind will win.
Those brave in killing will be killed, while those brave in not killing will live. The way of
heaven does not strive; yet it wins easily.
Like Confucius, Lao-zi found that the best knowledge is to know that you do not know,
and like Socrates he found that thinking you know when you do not is a disease. By
recognizing this disease, the wise are free of it. Since people are not afraid to die, why
threaten them with it? Those who try to do the work of the Lord of Death by executing
rarely escape injuring their own hands. Only those who do not interfere with living are
best at valuing life. The way of heaven takes from those who have too much and gives to
those who do not have enough, but the human way is just the opposite. Only the person
of the way has enough to give to the world. The wise do not hoard; but the more they
give, the more they have. Those who bear the humiliation of the people can minister to
them, and those who take on the sins of the society can lead the world. Lao-zi envisioned
a simple society in which food is tasty, clothes are beautiful, home is comfortable, and
customs are delightful so that people feel no need to travel. The way of heaven sharpens
but does not harm and accomplishes without striving.
Mo-zi
Confucius died in 479 BC, and about ten years later Mo-zi was born in the same state of
Lu; he probably died about twenty years before Mencius was born in 371 BC. According
to the Huainan-zi in the second century BC, Mo-zi had the same kind of traditional
education in the six classics as Confucius but was critical of some Confucian ideas such
as elaborate funerals and therefore rejected Zhou traditions in favor of the older Xia.
Judging by the wagon-load of books Mo-zi took with him when he went to Wei as an
envoy, he was quite a scholar. Since the purpose of his learning was to practice justice
and teach others to do so also, Mo-zi became a minister in the state of Song and also
traveled to different states to advise rulers on how they could apply his teachings. The
Huainan-zi stated that Mo-zi never stayed anywhere long enough to make the seat warm.
It goes on to say that for sages no mountains are too high and no rivers too wide; they
bear shame and humiliation to advise rulers, not for wealth or position but merely to
benefit the world and eliminate human catastrophes. Mo-zi was such a man.
Mo-zi sent his writing to King Hui (ruled Chu 488-432 BC), who called it an excellent
work but felt he was too old to receive him. Mu Ho, who was assigned to receive him,
asked Mo-zi why his great Lord should employ the ideas of a humble man. Mo-zi
explained that even the emperor takes the roots of herbs if their medicine is applicable.
Once when asked by a rustic in Lu why Mo-zi used so much verbosity, since justice was
just a word, he explained that justice has the power to serve people and produce wealth.
Mo-zi thought of being a farmer to feed people or a weaver to clothe people or a soldier
to defend people; but he decided that if he could persuade rulers to adopt his principles of
justice, then states would be orderly, and the benefit would be greater than by plowing or
weaving. A friend said he was foolish for persisting in the struggle for justice, since he
was almost alone. Mo-zi replied that like the farmer who had only one son out of ten
actually working, his efforts should be encouraged even more.
Gong Shu-zi invented grappling hooks and rams for Chu and asked Mo-zi if he had any
device as good in his justice. Mo-zi said that he pulled with love and pushed with respect,
because without love there is no intimacy and without respect there is rapid desecration,
which without intimacy leads to separation. Thus mutual love and respect bring mutual
benefit, but to pull in order to stop retreat and to push to stop an advance is nothing but
mutual injury.
Mo-zi already had three hundred disciples when Gong Shu Ban of Chu completed his
preparations for attacking Song. Hearing of it, Mo-zi walked ten days and nights from Qi,
having to tear off pieces of clothing to wrap up his feet. He saw Gong Shu Ban in the Chu
capital at Ying, telling him that someone had humiliated him; Mo-zi wanted him to
murder the man for him and offered him a reward. Gong Shu-zi declared that his
principles were against murdering people. So Mo-zi bowed and asked him why he was
preparing to attack Song. The state of Chu is large and has plenty, while innocent Song is
small in territory with few people. It does not seem wise to destroy what is scarce in order
to strive for what is already plentiful. Nor does a principle that allows the killing of many
but not a few seem consistent. Gong Shu Ban was convinced by these arguments but said
that he could not stop it, because he had promised his Lord.
So Mo-zi saw the Lord and used similar analogies about a man who has much taking
from those with little; for Chu to attack Song would be violating justice for no advantage.
The Lord turned to Gong Shu Ban, who had already constructed the scaling ladders. So
Mo-zi untied his belt, laid out a city on the floor, and defended it nine times against nine
different machines using his stick as a weapon. Mo-zi knew that he could be put down if
he were murdered; but he warned them that his three hundred disciples were already
armed with implements of defense on the walls of Song. Thus the Lord of Chu decided
not to attack Song after all. Several of Mo-zi's writings are on the subjects of
fortifications and defense against attacks from an elevation, with ladders, a sally,
tunneling, and an ant-rush. On his way back home through Song, Mo-zi was refused
shelter from the rain by a guard at a mountain pass, but he took it philosophically, saying
that a man who cultivates himself spiritually is not recognized by the multitude.
Gong Shang Guo, after talking with Mo-zi, recommended him to the Lord of Yueh, who
sent fifty wagons to Lu to induce Mo-zi to come and instruct him, promising also a large
piece of land in the former state of Wu. Yet Mo-zi only asked for the food and clothing
necessary for his body; but if the Lord of Yueh was not going to listen to his words, he
did not need to go outside of the empire to sell his justice. When Lu's master of sacrifice
offered one pig and asked for a hundred blessings, Mo-zi said that to give little but expect
much from others would make them afraid of gifts.
When the Lord of Lu was afraid that Qi was going to attack him, he asked Mo-zi if there
was any remedy. Mo-zi suggested that he revere heaven and the spirits above while
loving and benefiting the people below; he should humble his speech, befriend the
neighboring lords, and lead his state in serving Qi. Mo-zi also advised the general of Qi
that to attack Lu was wrong, and he gave examples from history how large states had
attacked small states and been defeated by the vengeance of the feudal lords. He asked
the Grand Lord of Qi who would be cursed for capturing a state, ruining an army, and
destroying the people, and after deliberation the Lord realized that it would be himself.
In Wei as an envoy Mo-zi cautioned Gong Liang Huan-zi that a small state like Wei
between Qi and Jin is like a poor family in the midst of rich families; the poor family that
imitates the rich in extravagance will be ruined. If the money spent on luxuries was
devoted to self-defense in this emergency, the state would be more secure. Sima Qian's
Historical Records mention that Mo-zi was imprisoned in Song on the advice of Zi Han,
who in 404 BC murdered Duke Zhao of Song. The historian also credited Mo-zi with
being skilled at defense and practicing frugality.
Mo-zi had recommended Cao Gong-zi to the state of Song, and after three years he
returned complaining of the frugal food and clothing in Mo-zi's school; now several
members of his family have died, six animals have not bred, and he himself has suffered
ailments. Mo-zi replied that he was not fair, because the man did not give up his position
to the virtuous, did not share his wealth with the poor, and then merely served the spirits
by sacrificing to them. This was like shutting one of a hundred gates and then wondering
how the thieves entered.
In 393 BC Prince Wen of Lu Yang was planning to attack Zheng. Mo-zi went to stop him
and asked him what he would do if his large cities attacked his small cities, killing the
people and taking their goods. Prince Wen replied that he would punish them severely, to
which Mo-zi asked whether heaven would punish him if he attacked Zheng. Prince Wen,
however, felt that it was the will of heaven, because they had murdered their lords for
three generations and had already suffered three hard years of heaven's punishment. Mo-
zi posed the case of a father, who was punishing his son when the neighbor's father struck
his son, saying it is in accord with the father's will. If a lord attacks neighboring states,
kills their people, takes away their goods, and then writes down how powerful he is, is
that any better than a common man who does the same thing to his neighbors? Prince
Wen then realized that what the world takes for granted may not be right after all. Mo-zi
said that gentlemen of the world know only trifles, not what is important. If a man steals
a pig, they call him wrong; but if a state is stolen, they call it just. Finally Prince Wen
referred to the barbarians who practice cannibalism; but Mo-zi complained that in the
civilized world, instead of killing the father to reward the son, they kill the sons (in war)
to reward the fathers.
Mo-zi had a school and recommended several of his disciples for political positions in
Chu, Wei, and Song. He sent Sheng Zhuo to serve Xiang-zi Niu, who invaded Lu three
times accompanied by Sheng Zhuo. So Mo-zi sent Gao Sun-zi to call him back, saying
that he sent Zhuo there to cure pride and regulate insolence; but Zhuo was drawing a
large salary and flattering his master. For Mo-zi, to preach justice and not do it is an
intentional wrong. He thought Zhuo knew better, but his justice had been overcome by
the emolument.
Mo-zi praised his disciple Gao Shi-zi for leaving the Lord of Wei after his counsels were
ignored three times, because when the way is not being observed in the world, a superior
person does not stay in a position of plenty. However, when Gao-zi said that he could
administer a country, Mo-zi replied that to govern is to carry out what one teaches. As the
students of Mo-zi already knew, Gao-zi did not behave according to what he taught,
which means he himself was in revolt. Being unable to govern himself, how could he
govern a country?
Teachings of Mo-zi
In addition to strategies of defense Mo-zi wrote several treatises to explain his

philosophy. In an essay on "Universal Love" he began with the basic principle that the
humane try to promote what is beneficial to the world and eliminate what is harmful. The
greatest harm of his time he believed to be great states attacking small ones, the strong
oppressing the weak, the many bothering the few, the cunning deceiving the stupid, and
the eminent lording it over the humble; mean people seek to injure others with weapons.
These are not caused by people trying to love and benefit each other but by trying to
injure. This injuring comes about, because people are not motivated by universal love but
by partiality, which is therefore wrong.
Mo-zi felt that one should not criticize others without having an alternative to offer them.
He suggested universal love instead of partiality. How can this be done? If people were to
regard other states as they regard their own, they would not attack one another; for it
would be like attacking one's own state.
Now if we seek to benefit the world

by taking universality as our standard,
those with sturdy limbs will work for others,
and those with a knowledge of the Way
will endeavor to teach others.
Those who are old and without wives or children
will find means of support and be able to live out their days;
the young and orphaned who have no parents
will find someone to care for them and look after their needs.4
The universal person regards one's friend the same as oneself and the father of one's
friend as one's father. Only the person who does this can be considered a truly superior
person. Such a person will feed people when they are hungry, clothe them when they are
cold, nourish them when they are sick, and bury them when they die. The selfish person
will not. To which type of person will one trust the support of one's parents? To the
universal person or the selfish one? Even if one does not believe in universal love, that
person would trust his or her family to the universal person. Thus people criticize
universal love in words but adopt it in practice. Also if people had to choose between
these two types of rulers, which would they follow?
If we want other people to love and benefit our parents, then we must make it a point first
to love and benefit others' parents. Thus Mo-zi showed how universal love and mutual
benefit can be profitable and easy, but the only trouble is that no ruler delights in them. If
rulers did adopt them, Mo-zi predicted that the people would turn to universal love and
mutual benefit as naturally as fire turns upward and water flows downward. This is the
way of the ancient sage kings to bring about safety for the rulers and officials and to
assure ample food and clothing for the people. If this is put into practice, rulers will be
generous, subjects loyal, fathers kind, sons filial, older brothers friendly, and younger
brothers respectful.
In his "Honoring the Worthy" Mo-zi acknowledged that rulers and officials all want their
states to be wealthy, their populations numerous, and their administrations well ordered,
but he found that they are poor, few, and chaotic. Mo-zi recommended that those
governing honor the worthy and employ the capable so that government will be more
effective and the people prosperous. Also those without ability must be demoted in order
to do away with private likes and dislikes. Mo-zi taught that when the wise rule, there
will be order; but when the stupid rule over the wise, there will be chaos. Thus the
ancient sage kings honored the worthy and employed the capable without showing any
special consideration for their own kin, no partiality for the eminent and rich, and no
favoritism for the good-looking. Thus the people were encouraged by these rewards to
become more capable, and the sage kings listened to the worthy, watched their actions,
observed their abilities, and assigned them to the proper office.
To accomplish this three principles must be followed: first, the positions of the worthy
must be exalted enough so that the people will respect them; second, the salaries must be
generous so that people will have confidence in them; and third, their orders must be
enforced so that people will be in awe of them. According to Mo-zi in the ancient times
worthy men who accomplished anything gave the credit to the ruler, while all grudges
and complaints were directed against subordinates so that the ruler always had peace and
joy, while the ministers handled the cares and sorrows. The ruler, however, must be
willing to delegate responsibility and pay out stipends. The unworthy steal and plunder in
government and, if assigned a city, betray their trust or rebel. They do not know to
employ the capable but instead hire their relatives and those who happen to be eminent or
attractive.
In "Identifying with One's Superior" Mo-zi speculated that at first people lived in chaos,
because each person had their own views; this resulted in conflict. Eventually people
chose the most capable as leaders so that government could be unified and under
intelligent direction. The son of heaven (emperor) then appointed high ministers, who
helped regulate the feudal lords and chiefs, who in turn chose the worthy and able to act
as officials. Then the son of heaven proclaimed the principle that anyone hearing of good
or evil must report it to one's superior. The judgments of the superior are to be respected;
but if a superior commits a fault, the subordinates are to remonstrate. Those who do good
are to be rewarded and those who do evil punished, and the greatest care must be taken
that these are just.
However, Mo-zi also believed that the people should not only identify with the son of
heaven but with heaven itself, or else there will be no end to calamities, which are
punishments from heaven. Someone asked Mo-zi why then was there such disorder in the
empire. Mo-zi used the example of the barbarian Miao to explain that punishments must
be applied with instruction and admonition or else they become mere tortures. Originally
government intended to benefit people and eliminate adversity, to help the poor, increase
the few, bring safety where there was danger, and restore order where there was
confusion. At the present, however, administration is carried on by court flattery, and
fathers and brothers and other relatives and friends are appointed rulers of the people.
Since people realize that they have not been appointed for the welfare of the people, they
do not respect them nor identify with them. Thus the purposes of government are not
unified; rewards do not encourage people to do good; and punishments do not restrain
them from doing evil.
The ancient sage kings had many to help them see and hear, because they could trust their
staff in administering. Virtuous people, even far away, were found and rewarded, while
the wicked were also punished; thieves and robbers could not find refuge anywhere. Mo-
zi believed that whoever asks the people to identify with their superiors must love them
dearly, or else they will not trust the ruler and obey orders. People can be led with the
rewards of wealth and honor ahead of them and pushed from behind with just
punishments.
Mo-zi wrote most vehemently against offensive warfare. Everyone condemns stealing
and violence against others on an individual level. Yet when it comes to the greater
injustice of offensive warfare against other states, gentlemen do not know enough to
condemn it; instead they praise it and call it just. To kill one person is a capital crime; but
when states kill hundreds, they praise it and write down the record for posterity. Mo-zi
complained that the feudal lords of his day continued to attack and annex their
neighboring states, claiming they were honoring justice.
The ancient sage kings strove to unite the world in harmony to bring people together.
Contemporary rulers examine the relative merits of their soldiers and weapons and then
set off to attack some innocent state, where they cut down the crops, fell trees, raze walls,
fill in moats and ponds, slaughter animals, burn temples, and massacre the people,
carrying away their treasures. The soldiers are urged on with the idea that to die is the
highest honor, and the penalty for running away is death. Does this benefit heaven? It is
attacking the people of heaven. Does this benefit humans? Mo-zi ironically wrote, "But
murdering men is a paltry way to benefit them indeed, and when we calculate the
expenditures for such warfare we find that they have crippled the basis of the nation's
livelihood and exhausted the resources of the people to an incalculable degree."5
Mo-zi recounted how many hundreds of officials and how many thousands of soldiers
were required for these expeditions that might last several years. Meanwhile officials
must neglect government, farmers their crops, and women their weaving. If one-fifth of
the supplies and weapons are salvaged afterwards, it is considered fortunate. Countless
men will desert or die of starvation, cold, and sickness. He asked if it is not perverse that
rulers and officials delight in the injury and extermination of the people of the world.
Usually it is the larger states like Qi, Jin, Chu, and Yue that attack the smaller ones,
which is like destroying what one does not have enough of for the sake of what one
already has in excess. In this way many states have been made extinct, while hardly more
than these four powerful states remain. The world has become as weary as a little boy
who has spent the day playing horse.
Mo-zi wished there were someone, who would conduct diplomacy in good faith and think
first of how to benefit others, who would feel concerned with others when a large state
commits an unjust act, who when a large state attacked a small one would with others
help rescue the small state, who would help small states repair their defenses and get
supplies of cloth and grain and funds; then the smaller states would be pleased. If others
struggle while one is at ease, and if one is merciful and generous, the people will be won
over. If one substitutes good government for offensive warfare and spends less on the
army, one will gain rich benefits. If one acts according to justice and sets an example for
others, then one will have no enemies and bring incalculable benefit to the world.
Mo-zi also recommended moderation in expenditures by avoiding beginning enterprises,

employing people, or spending wealth on anything that is not necessary, such as elaborate
funerals and courtly musical and cultural extravaganzas. A strict utilitarian, Mo-zi
considered only the pragmatic value of activities and expenditures, complaining that
luxurious music and arts for the court drain the wealth and abilities of the people.
Mo-zi believed that heaven knows of the crimes people commit. Heaven loves justice and
hates injustice. If we lead the people to devote themselves to justice, then we are doing
what heaven wants. How does one know heaven wants justice? In the world where there
is justice there is life, wealth, and order, and where there is no justice there is death,
poverty, and disorder. Since heaven desires life, wealth, and order, it follows that it
desires justice. Whoever obeys the will of heaven by loving all people universally and
working for their benefit will be rewarded. Those who disobey the will of heaven by
showing partiality and hatred and in injuring others will surely incur punishment. The
former regard justice as right, but the latter believe force is right.
Heaven desires that those who have strength work for others, those with wealth share
with others, those above attend diligently to government, and those below diligently carry
out their tasks so that the state will be well ordered. When the state avoids armed clashes
on its borders, when it devotes its efforts to feeding the hungry, giving rest to the weary,
and taking care of its subjects, then human relations will be good. Mo-zi believed that
heaven loves the world universally and seeks mutual benefit for all creatures. There is not
even the tip of a hair that is not the work of heaven. For Mo-zi the will of heaven was like
the compass to the wheelwright or a square to a carpenter; it is the standard to measure
government as well as words and actions. The sage kings devoted themselves to
universality and shunned partiality, but the feudal lords regard might as right.
Mo-zi also believed in spiritual beings and the spirits of the ancestors. As evidence he
cited that countless people in the world have seen or heard such beings. He was critical of
those who believed in fate, because he felt they lacked benevolence. Mo-zi had three tests
to judge the validity of any theory. First, what is the origin of the theory and how does it
compare to the ancient sage kings? Second, how does it compare to the evidence of
people's eyes and ears? Third, when it is put into practice, does it bring benefit to people?
On the first, the sage kings never declared that good fortune cannot be sought nor bad
fortune avoided nor that being reverent will not help you nor doing evil not harm you.
Fatalism would overthrow justice in the world and replace it with fate. However, when
the just are in authority, the world will be better. Thus the ancient sage kings provided for
rewards and punishments in order to encourage good and prevent evil. Secondly then,
people are loving to their parents and friendly to their neighbors, because they know from
their own experience that their actions can affect their destinies. Thirdly, if fatalism was
accepted, those above would not attend to the affairs of state and those below would not
pursue their tasks, resulting in disorder and poverty.
Mo-zi's three tests of validity can be considered an examination of the past, present, and
future. The basis of a doctrine is found in the past history of the early kings; it can be
verified by present-day experience; and the pragmatic test applies the theory to see how it
works.
Mo-zi also wrote against his rival school of the Confucians, but many of his arguments
seem to be exaggerated and unfair to actual Confucian philosophy and practices. Mo-zi
accused them of considering heaven unintelligent and spirits inanimate. He railed against
their elaborate funerals with weeping lasting three years, and he felt their music, singing,
and dancing were ruining the empire. Mo-zi criticized Confucians for supporting wars
and having enemies and accused several individuals of participating in revolts. Mo-zi
also accused the Confucians of fatalism. When a Confucian disciple complained that his
accusations were false and too extreme, Mo-zi denied it. However, the truth was surely
clear to intelligent people, and this bitter rivalry on Mo-zi's part may have been one of the
main factors in discrediting the credibility of his own school.
Moism
For about two centuries the school of Mo was the main rival of the Confucians.
According to Han Fei-zi (d. 233 BC), after Mo-zi's death his school split into three
branches, which could explain why most of his treatises were preserved in three versions.
Zhuang-zi explained that these schools quibbled over logical questions and called each
other heretics, but they all respected the writings of Mo-zi and the "Elder Master."
The first Elder Master named Fu Dun in the state of Qin refused to suspend the capital
punishment of his son for murder because of his devotion to justice. Meng Sheng, the
second Elder Master, was given land by the prince of Yang Cheng. When the king of Jing
died, the ministers rose against Wu Qi, and the prince of Yang Cheng had to flee. The
state of Jing demanded Meng Sheng's land, but he had promised not to give it up without
the matching tally (representing the contract). Meng Sheng chose death as the only
honorable solution. His disciple Xu Ro tried to talk him out of it, but failing cut off his
own head to prepare the way for his master. After he passed the Elder Mastership on to
Tian Xiang-zi of Song, Meng Sheng and also 183 of his followers committed suicide.
These accounts are from essays on the Spring and Autumn of Lu, but a contradiction
arises when we discover that the scholar Sun Yi Rang listed these three Elder Masters
and Meng Sheng's disciple Xu Ro as the fourth Elder Master. The author of the essays
also listed several followers of Mo who had been convicted criminals.
Xun-zi recorded how a follower of Mo-zi named Song-zi explained how realizing that to
be insulted is not a dishonor can prevent struggles. People fight because they feel they are
dishonored by an insult. When they discover that it is not a dishonor to be insulted, they
will struggle no more. Yet in the Period of Warring States Moism had to face the
criticism of realists like Guan-zi, who warned that if agitation for disarmament
triumphed, strategic points would no longer be guarded; and if the doctrine of universal
love prevailed, soldiers would no longer fight. Moism was also criticized for its frugality
in regard to funerals and music by Mencius, who also complained that love without
difference of degree was unrealistic when the manifestation of love must begin with our
parents.
Xun-zi also criticized Mo-zi for worrying unnecessarily about insufficiency and accused
him of causing poverty in the empire by condemning music and economizing too much
on expenditures. He felt Mo-zi's recommendations of coarse clothing and poor food
undiluted by amusement were too stringent and caused anxiety.
Although Zhuang-zi considered Mo-zi "one of the greatest souls in the world," he
likewise criticized him for being too strict in economizing on funerals and music. Mo-zi
himself and some of his followers might be able to follow this extreme asceticism, but it
made most people uncomfortable and unhappy and thus was difficult to practice. Zhuang-
zi felt that people will express joy in singing and grief in wailing, and so he questioned
whether condemning these expressions was in accordance with human nature.
Both Confucianism and Moism were persecuted by the Qin empire, but according to the
Huainan-zi both teachings were revived and systematized. However, Moism soon passed
out of fashion and was neglected by Chinese culture, though fortunately his writings were
passed on by scholars, and his philosophy could be studied.
Zhuang-zi
Zhuang-zi lived in the state of Song through most of the fourth century BC, probably
dying shortly after 300 BC. According to the historian Sima Qian he preferred to please
himself and turned down an offer to be prime minister of Chu from King Wei, who ruled
from 339 to 329 BC. Zhuang-zi wrote that he would rather drag his tail in the mud like a
living turtle than be sacrificed like a sacred tortoise in the Great Temple. The book of a
hundred thousand characters named after him was probably added to by later disciples in
his imaginative and mystical style. Though he did not call himself a Daoist, Zhuang-zi
respected Lao-zi more than any other philosopher, and the way and its power or virtue is
certainly central in his philosophy.
In the first and last chapters the Zhuang-zi refers to Song Keng, a philosopher Mencius
met going to Chu to try to persuade the king not to fight with Qin using the argument that
war is unprofitable, an idea Mencius criticized. Xun-zi described Song Keng as teaching
that human desires are little, although everyone supposes their own passions are great.
Xun-zi believed that Song Keng could not see that desires are many and felt he did not
know the value of virtue. Xun-zi credited Song Keng for showing clearly that it is no
disgrace to receive an insult and that when people realize this, they will not fight.
According to Xun-zi, Song Keng worked to check aggression and proposed disarmament,
and so he considered him a Moist; he felt Song did too much for others and not enough
for himself. Zhuang-zi likewise considered the checking of aggression and disarmament
proposals were the external achievement, while desiring few things was the inner
cultivation of Song Keng and Yin Wen. The legalist Han Fei-zi wrote that Song Keng
preached not fighting, not making enemies, not feeling shame for being in prison nor
disgrace for being insulted, and he was honored by the rulers of the world for being
liberal-minded.
In the first chapter "Free and Easy Wandering" Zhuang-zi wrote that Song Keng would
burst out laughing at a man who had enough wisdom to fill one office, good conduct to
impress one community, virtue to please one ruler, and talent enough to serve one state.
Such was Song Keng's equanimity that he would not exert himself if the whole world
praised him nor would he mope if the whole world condemned him, for he drew a clear
line between the internal and external, recognizing the boundaries of true glory and
disgrace. In the last chapter the Zhuang-zi discusses philosophers and says that Song
Keng and Yin Wen designed caps flat like Mount Hua to symbolize equality and peace.
They preached liberality of mind to bring people together in harmony and assure concord.
They walked everywhere to persuade those above them and teach those below them to
end human strife, outlaw aggression, and abolish the use of arms in order to rescue the
world from warfare. Asking for only five pints of rice, Zhuang-zi was afraid these
teachers did not get their fill. Even though their disciples were hungry, they never forgot
the rest of the world, being determined that everyone should live; even though the world
refused to listen, they never stopped asking to be seen, working for the external goal of
outlawing aggression and weapons and for the internal goal of lessening desires.
Zhuang-zi also described how Shen Dao and others heard of the views of the ancients and
discarded knowledge and any distinction between right and wrong, but he decided that
this was not the true way. He observed that the logician Hui Shih could not seem to find
any peace for himself but went on separating and analyzing everything without achieving
anything. Zhuang-zi liked the views of Lao-zi best - knowing the male but clinging to the
female and becoming the valley of the world. In the end the Zhuang-zi refers to the
writings of Zhuang Zhou as a string of queer beads and baubles with outlandish terms
and bombastic language but which do not look at things from one angle only or with
partisanship; yet they do no one any harm.
A delightful and enigmatic writer, it is difficult to discuss the ethics of Zhuang-zi,

because he chose to transcend mundane activities in a quietistic and reclusive life. In his
chapter on the equality of all things, he wrote,
Great understanding is broad and generous;

petty understanding is contentious.
Great speech is clear and simple;
petty speech is quarrelsome.
In sleep when the human spirit goes visiting,
or awake when the body is free to move and act,
in all their contacts and associations
some minds are relaxed, some are deep, and some are serious.
We scheme and fight with our minds.
We worry over small fears and are overwhelmed by great fears.
The mind shoots forth like an arrow
to be the arbiter of right and wrong.
It clings to its position like a solemn pledge.6
Zhuang-zi pitied humans fixed in their bodily forms, pathetically clashing with things,
laboring to the end of their days and never knowing where to look for rest. "Are humans
not muddled?" he asked. When the way relies on little accomplishments and vain show,
then we have the rights and wrongs of the Confucians and the Moists, but they call each
others' rights wrongs; the best thing is clarity. There is always a this and a that, but the
wise see that they both have right and wrong in them. The consciousness which no longer
finds their opposites is the hinge of the way, seeing both the right and wrong as a single
infinity.
A road is made by people walking on it; things are so, because they are called so. Only
the person of far-reaching vision is able to make them into one. The wise harmonize both
right and wrong and rest in heaven the equalizer. Zhuang-zi called this walking two
roads. The one who can understand discriminations that are not spoken and the way that
is not a way may be called the reservoir of heaven, which poured into is never full and
dipped from never runs dry; yet one does not know the source of its supply. This Zhuang-
zi called the hidden Light. When Yao sat on his throne and found his mind nagging him
to attack other rulers, Shun replied that long ago ten thousand suns came out all at once
and illuminated all things, and yet virtue is greater than those suns!
Zhuang-zi asked how one knows that loving life is not a delusion or hating death is not
like a person who has left home and forgotten the way back. Suppose two people have an
argument. Is the one who beats the other necessarily right and the other necessarily
wrong? If the two cannot agree, should they get someone else to decide what is right? But
they can only get someone who agrees with one or the other or none or both; so how can
anyone else decide for them? Rather Zhuang-zi suggested that we harmonize them with
the heavenly equality, leave them to their endless changes, and so live out our years. Leap
into the boundless and make it your home! Zhuang-zi dreamed he was a butterfly; but
when he awoke, he thought he might be a butterfly dreaming he was Zhuang Zhou. This
he called the transformation of things.
Zhuang-zi often satirized a caricature of Confucius for trying to teach virtue, goodness,
and justice. He observed that when the world has the way, the wise succeed; but when the
world does not have the way, the wise survive; in times like the present he found they did
well to escape penalty. He suggested leaving off this teaching of virtue. Everyone knows
the value of the useful, but no one knows the value of the useless. Many people excuse
their faults and claim they do not deserve to be punished, but few admit their faults. Only
a person of virtue knows what one cannot do anything about and is content with it.
Zhuang-zi suggested that one not allow likes or dislikes to get in and do harm. Just let
things be the way they are and don't try to help life along. We go around telling each
other, I do this or that; but how do we know that this I really exists? When we dream we
are something else, how do we know whether we are awake or dreaming? Running
around accusing others is not as good as laughing, which is not as good as going along
with things. By forgetting about change, one can enter the mysterious oneness of heaven.
Zhuang-zi suggested that we not embody fame or store up schemes or undertake projects
or sell wisdom but rather embody to the fullest what has no end and wander where there
is no trail. Hold on to what you receive from heaven, but don't think you have got
anything. Be empty and use the mind like a mirror. Go after nothing; respond but do not
store. Thus one can win out over things and not hurt oneself.
Zhuang-zi lamented that the way and its virtue have been cast aside in the call for
goodness and justice. If the inborn nature had not been abandoned there would be no
need for rites and music. He blamed the sages for destroying the way and its virtue in
order to create goodness and justice. What the ordinary world calls perfect wisdom he
described as piling things up for the benefit of a great thief. He pointed out that several
famous persuaders were destroyed or forced to commit suicide by their rulers, who also
came to violent deaths as the result of their wickedness. He observed that whoever steals
a belt buckle pays with his life, but whoever steals a state gets to be a feudal lord; yet
everyone knows that goodness and justice are found at the gates of the feudal lords.
Everyone knows enough to search for what they don't know, but no one knows enough to
search for what they already know. Everyone knows enough to condemn what they take
to be no good, but no one knows enough to condemn what they have already taken to be
good.
Zhuang-zi suggested that by resting in inaction things will transform themselves. Forget
you are a thing and join in great unity with the deep and boundless. Undo the mind,
slough off spirit, be blank and soulless, and everything will return to the root and not
know why. But if you try to know it, you have already departed from it. Do not ask its
name or try to observe its form. Let things live naturally of themselves. A great one
teaches like a shadow that follows form, an echo that follows sound, only answering
when questioned and pouring out thoughts like a companion of the world. Such a one
blended with the great unity is selfless. The "gentleman" of ancient times fixed his eyes
on possession, but the one who fixes on nothingness is the true friend of heaven and
earth.
The sage is not still because of taking stillness as good, but because the myriad of things
are insufficient to distract the sage's mind. The mind of the sage in stillness is the mirror
of heaven and earth. Some of the later writings of the Zhuang-zi have goodness, justice,
loyalty, music, and rites coming out of the way and its virtue. But if all the emphasis is
placed on the rites and music, then the world falls into disorder. In the ancient times
people did not use knowledge to trouble the world but kept to their inborn nature. Instead
of trying to rectify others, they rectified themselves and in complete joy found the
fulfillment of ambition.
In the "Autumn Floods" the god of the north sea explains to the lord of the river that right
and wrong are points of view based on preference. Everything can have some right to it,
and anything can have something wrong with it. If you try to make right your master and
do away with wrong or make order your master and do away with disorder, you have not
understood the principle of heaven and earth or the nature of things. It would be like
making heaven your master and doing away with earth or making yin (feminine) your
master and doing away with yang (masculine). Obviously this is impossible.
Zhuang-zi questioned whether perfect happiness is found in what the world honors:
wealth, eminence, long life, and a good name or in what the world enjoys: a life of ease,
rich food, fine clothes, beautiful sights, and sweet sounds. Yet people who cannot get
these things fret a great deal, which is a stupid way to treat the body, while others wear
themselves out rushing around on business to pile up more wealth than they can ever use,
which is a superficial way to treat the body. Ambitious people scheme day and night
wondering if they are doing right, which is a shoddy way to treat the body, while others
spend their lives worrying, which is a callous way to treat the body. Zhuang-zi simply
took inaction to be happiness.
After Zhuang-zi's mother died, a friend came and found him singing and pounding on a
tub. When asked why he was not mourning, Zhuang-zi explained that at first he grieved;
but then he looked back at the time before she was born and before she had a body or
even a spirit, realizing that now she was merely undergoing another change. Zhuang-zi
once slept on a skull using it as a pillow and dreamed that the dead person told him the
dead are very happy, because they have no rulers above nor subjects below and no
seasonal chores. Having more happiness than a king on his throne why would he want to
come back to the troubles of a human being?
Once Zhuang-zi went to see the king of Wei who, seeing his coarse and patched clothes,
thought he was in distress. Zhuang-zi explained that he was poor but not in distress. If a
person had the way and its virtue but could not put them into practice, that would be
distress. Zhuang-zi learned from master Geng-sang that if he wanted to preserve his body
and life, he must think only of how to hide himself away no matter how remote or
secluded the spot. Promoting people of worth began with Yao and Shun and led to people
trampling over each other and stealing from each other. People have become more
diligent in pursuing gain so that sons kill fathers, ministers kill their lords, and men filch
at mid-day. Rather one should cling fast to life and keep the body whole, not falling prey
to fidgeting and fussy thoughts and scheming.
If one does not first perceive the sincerity within oneself before trying to act, each move
will be a mistake. If outer concerns enter and are not expelled, each move will only add
failure to failure. Action has its consequences. Whoever does what is not good in clear
and open view will be seized and punished by people. Whoever does what is not good in
the shadow of darkness will be seized and punished by spirits. Only the one who clearly
understands both people and spirits can walk alone. Whoever concentrates on the internal
and does deeds that bring no fame will have light, but whoever concentrates on the
external hoarding of goods is a mere merchant. The inner protects us from the outer; but
if one bets too much in an archery contest, too much emphasis on the outer makes the
inner clumsy.
Zhuang-zi suggested how to wipe out delusions of the will, undo the snares of the heart,
rid oneself of the entanglements to virtue, and open up the roadblocks in the way. The six
delusions of the will are eminence, wealth, recognition, authority, fame, and profit. The
six snares of the heart are appearances, carriage, complexion, features, temperament, and
attitude. The six entanglements to virtue are loathing, desire, joy, anger, grief, and
happiness. The six roadblocks in the way are rejecting, accepting, taking, giving,
knowledge, and ability. When these no longer seethe within, one may achieve
uprightness, stillness, enlightenment, and the emptiness, which results in doing nothing;
yet there is nothing that is not done. Action which has become artificial is lost. Action
which is done because one cannot do otherwise is virtuous. If the one who launches into
action is not really acting, then the action is a launching into inaction. Whoever wishes to
be still must calm one's energies. Whoever wishes to be spiritual must compose one's
mind. Whoever wishes to succeed must go along with what cannot be avoided.
Yet the wise look at the inevitable and decide that it is not inevitable, thus not having
recourse to arms. People usually look at what is not inevitable and decide that it is
inevitable, thus having frequent recourse to arms. Whoever turns to arms is always
seeking something, and whoever trusts in arms is lost.
Zhuang-zi admired the simpler times, before even the ancient emperors Yao and Shun,
when the legendary Yellow Emperor ruled. Once the Yellow Emperor came upon a boy
herding horses who advised him on ruling the empire by saying that it is not much
different from herding horses - simply get rid of what is harmful to the horses; that's all.
Here we find the same universal principle of not harming that in India is called ahimsa.
Not everyone is suited to the reclusive life. A prince of Wei told the Daoist adept Zhan-zi
that his body was beside the rivers and seas, but his mind was still back at the court of
Wei. Zhan-zi suggested that he emphasize life more than material gain. The prince
complained that he knew he should do that, but it went against his inclinations. Zhan-zi
recommended that if he could not overcome his inclinations, he should follow them; for
if he tried to force himself, he would do double injury to himself. Those who do double
injury to themselves do not live long. Zhuang-zi concluded that although the prince of
Wei was not able to follow the way, at least he had the will to do so.
The petty person will die for riches; the better person will die for reputation. Yet they are
both willing to throw away what is theirs for what is not theirs. Crooked or straight, it is
better to follow the heaven within. Right or wrong, it is better to hold to the center upon
which everything turns. In solitude bring your will to completion and ramble in the
company of the way. Do not strive for consistency or try to perfect justice, or you will
lose what you already have. Do not race after riches nor risk your life for success, or
heaven will slip away from you.
In Zhuang-zi an old fisherman teaches Confucius the eight faults and four evils. The
faults are officiousness (doing what is not your business), obsequiousness (rushing
forward when no one has nodded in your direction), sycophancy (echoing others'
opinions and trying to draw them out), flattery (speaking without regard for what is right
or wrong), calumny (delighting in talking about others' faults), maliciousness (breaking
up friendships and family relations), wickedness (praising falsely so as to cause injury),
and treachery (two-facedly stealing another party's wishes). The four evils are avidity
(altering accepted ways hoping to enhance your merit and fame), avarice (insisting you
know it all and that everything be done your way, snatching things from others for your
own use), obstinacy (refusing to change recognized errors, listening to remonstrance and
behaving worse than before), and bigotry (commending those who agree with you and
refusing to see any good in those who do not agree with you).
For this strange fisherman truth means purity and sincerity in the highest degree and is
received from heaven, while rites are created by the vulgar people of the world. The wise
pattern themselves on heaven, value truth, and do not allow themselves to be cramped by
the vulgar. Those who do not depart from the pure and true are heavenly, holy, and
perfect. The wise make heaven the source, virtue the root, and the way the gate, revealing
oneself through change and transformation. This is contrasted to the gentleman, who
makes goodness the standard of kindness, justice the model of reason, ritual the guide of
conduct, and music the source of harmony.
Lie-zi
The Daoist Lie-zi is mentioned by Zhuang-zi and is therefore supposed to have lived in
the fifth or fourth centuries BC in the state of Cheng for at least forty years as a common
person. Little else is known about him except from the stories in the Zhuang-zi and the
Lie-zi, a book which is supposed to have been written over several centuries and
formalized with a commentary in the fourth century CE. Lie-zi was also a recluse, who
never accepted political appointment, and his stories are similar to those of Zhuang-zi.
His reclusive life is indicated in a story of Lie-zi and his teacher Hu-zi in the Zhuang-zi.
Lie-zi found a shaman, who could predict the future including when people would die.
Lie-zi thought he had found a higher teaching; so Hu-zi told him to bring the shaman to
meet him. The first time he predicted that Hu-zi would die within the week; the second
time he predicted he would get better; the third time the shaman said the master was
never the same and asked him to steady himself; but the fourth time the shaman ran away
and could not be found. This fourth time Hu-zi had appeared to him not yet emerged
from the source. Lie-zi realized that he had not yet begun to learn anything. Lie-zi went
home and cooked for his wife and did not go out for the last three years of his life.
In another story from Zhuang-zi the gatekeeper Yin explains to Lie-zi how by guarding
the pure breath one may rest within the bounds that know no excess, hide within the
borders that know no source, wander where everything has its end and beginning, unify
one's nature, nourish one's breath, unite one's virtue, and thereby communicate with what
creates all things. Such a person guards what belongs to heaven and keeps it whole.
Lie-zi recounted how he asked Old Shang to be his master and Baigao-zi his friend while
he worked hard to discipline himself. For three years he was afraid to have notions of
right and wrong and did not dare to speak of benefit and harm. Five years later he thought
freely of right and wrong and did speak of benefit and harm. Then seven years after that,
his thoughts came naturally without conceptions of right and wrong, and his words were
natural without intending to please or offend. After another nine years nothing he said
without restraint whatever came to him without knowing whether it was right or wrong,
pleasing or offending, his or another's. By then he did not think of whether Old Shang
was his master or Baigao-zi his friend. The barrier between the inner and outer
disappeared. He perceived with all his senses at once; his mind concentrated, and his
body relaxed. He drifted like the wind.
Wen-zi, who is supposed to have studied under Lao-zi, may have been another of Lie-zi's
teachers. Wen-zi (or Guanyin) told him that if his words are beautiful or ugly, so also is
their echo. Conduct will follow one like a shadow. Thus he is advised to be careful of his
words, for someone may agree with them, and be careful of his conduct, because
someone may imitate it. The wise can know what will go in by seeing what came out, can
know what is coming by observing what has passed. We judge by our own experience
and verify it by the experience of others. If someone loves one, one will surely love that
person; but if someone hates one, one will surely hate that person. The greatest emperors
loved the empire, and the worst hated the empire.
Lie-zi also wrote about Yang Zhu, who lived around 400 BC and was criticized by
Mencius for having such a selfish philosophy that he would not give up one hair off his
body to save the empire. According to the Lie-zi Yang Zhu's philosophy was to preserve
one's own body and enjoy the present. Yang Zhu believed that the ancients correctly
placed no value on reputation or honor. He believed that if people did not try to make
things better, the world would be in order. For Yang Zhu life is temporarily staying in the
world, and death is a temporary departure.
When Lie-zi was poor and starving in Zheng, a friend told the chief minister that Lie-zi
had attained the way but was poor and unrecognized. He asked the minister to send him a
gift. The chief minister sent Lie-zi a gift of grain, but Lie-zi politely refused the gift. His
wife scolded him, complaining that the wives and children of other sages live
comfortably while they were starving. How could he refuse this food? Lie-zi smiled and
explained that if he was honored because of someone else's opinion, then someone else's
opinion could also condemn him. Later the chief minister fell out of popular favor, and
the king swayed by public opinion had him executed.
The Lie-zi tells a story of a king, who was only interested in hiring the strong and brave
as being the best to protect him. Not pleased with those who preach morality, he asked a
visiting philosopher what he could teach him. The philosopher asked him if he would be
interested in a strategy that would guarantee that anyone who attempted to stab him
would miss. The king wanted to hear about it. Yet it would be a better strategy if people
did not dare to strike him at all. The king agreed. An even better strategy than that would
be if people did not even want to harm him. Yet people not wanting to harm him would
still not be as good as getting them to love and benefit him. The king agreed he was
looking for such a strategy, which is three degrees better than strength and courage. The
philosopher then pointed out that Confucius and Mo-zi were respected even though they
were not princes. If the king, who already has political power, were to rule his people
with virtue and integrity, would not his greatness surpass that of Confucius and Mo-zi?
After the philosopher left, the king admitted that he had been completely turned around
by this argument.
Many of Lie-zi's stories show how psychological impressions can alter our perception of
reality. An old and poor farmer heard that the power of Zihua could make a poor man
rich. So he joined the followers of Zihua, who teased him for being a bumpkin. He was
offered rewards for doing extraordinary feats like diving into water and saving goods
from a burning house, which the farmer did in his innocence, because he did not know
how hard they were. Impressed, they asked the farmer how he accomplished these feats.
He explained that he merely believed what they said about how Zihua could make him
rich. His only concern was that he might not believe or act on what they told him. He
forgot about his body and what might benefit or harm him. Now that he realized they
were making fun of him, he thought about the dangers he escaped in the water and fire
and became aware of the worries and fears inside him. The story concludes with
Confucius drawing the moral that if a person has perfect faith, one can move heaven and
earth.
A man tried to steal gold in the market, because he was so carried away by the sight of
the gold that he forgot about the officers, who arrested him. Another man, who lost his
money, thought his neighbor's son had stolen it. He noticed that he had the look and
gestures of a thief. Later he found the money and looking at his neighbor's son saw that
neither his movements nor his gestures were those of a thief.
Lie-zi valued emptiness, because he felt that attachments of recognition, approval, and
disapproval imprison us. It is better not to worry about such things. Rather than be
concerned about taking credit for accomplishments, why not relax and observe the
workings of heaven and earth? In emptiness one can cultivate stillness and peace of mind
so that one will not be drawn into the unnecessary troubles of this crazy world. If you
lose the way, you lose yourself.
Lie-zi also admired the Yellow Emperor for seeing that his people were happy and
retiring to a simple life. First though, he worked hard for fifteen years in governing, but
his physical and mental health both became worse. So he withdrew from courtly life for
three months. During this vacation the Yellow Emperor dreamed he visited a western
paradise, where there were no leaders or teachers, and desires and aversions did not
develop. Believing he was enlightened by the dream, the Yellow Emperor spent the next
twenty years letting his kingdom be as in the dream. When he died and ascended into
heaven, his people mourned the passing of a great ruler.
Songs of Chu
In the southern state of Chu a man named Ju Yuan held a high position under King Huai
(r. 328-299 BC). Sima Qian wrote that he had wide learning and a good memory. Ju
Yuan advised the king and spoke on his behalf to representatives of other states. His
ability and position were resented by a rival, who as Lord High Administrator tried to
steal a law that Ju Yuan was drafting. When Ju Yuan would not let him have it, the High
Administrator slandered him to the king, complaining that he was always boasting of the
laws he made for the king. This alienated Ju Yuan from the king, and he was demoted.
In 313 BC Qin wanted to attack Qi, which was allied with Chu, and King Huiwen of Qin
sent Zhang Yi to Chu with lavish gifts in pretense of forsaking Qin. He said that if Chu
were to break off with Qi, Qin would give them a territory 600 li long. King Huai,
greedily duped by this, broke relations with Qi. However, his envoy to Qin discovered
that Zhang I had lied and that the territory was only 6 li. So King Huai angrily attacked
Qin with his troops; but his forces were crushed; 80,000 heads were cut off, and the Chu
commander was captured. Then King Huai sent out all his troops in the country to strike
deep into Qin. When the state of Wei heard of this, they launched a surprise attack
against Chu. Chu's troops had to retreat from Qin, as Qi was in no mood to rescue Chu.
A year later Qin offered some territory to Chu to make peace, but King Huai said that he
would rather have revenge on Zhang I. When Zhang I heard this, he volunteered to go
again to Chu, where he bribed an influential minister and seduced one of the king's
concubines, who persuaded King Huai to release him. Out of favor, Ju Yuan was in Qi on
an embassy, but he returned to criticize his king's behavior in letting go of Zhang I. The
king regretted his mistake, but it was too late.
In 310 BC the feudal lords combined to crush Chu's army, killing Chu's general. Qin's
king Zhao invited King Huai to Qin, and Ju Yuan warned him not to go, because Qin was
a country of tigers and wolves, not to be trusted. Urged to go by his youngest son, King
Huai was detained. He refused to grant territorial concessions and fled to the state of
Zhao, but they sent him back to Qin, where he eventually died. The eldest son of King
Huai was made king of Chu, and he appointed the youngest son Premier; but the latter
was blamed for the loss of his father and resented the criticism of Ju Yuan and had him
banished. Thus much is history recounted by Sima Qian, who saw this as the turning
point leading to Chu's decline and eventual defeat by Qin.
A poem called "The Fisherman" tells how Ju Yuan wandered by the banks of the Jiang
River, let down his hair (Men usually wore their long hair tied in a bun.) and sang. A
fisherman asks him if he is not the Lord of the Three Wards, and Ju replies that all the
world is muddy, although he is clear. Because everyone is drunk and he is sober, he has
been sent into exile. The fisherman suggests that the wise can move as the world does in
muddy water or enjoy drinking. Why get banished? Ju has heard that after bathing one
should shake out one's clothes. Not wanting to submit to the dirt of others, he would
throw himself into the water and be buried in the bowels of fish rather than hide his light
in a murky world. In the poem the fisherman goes off singing that when the water is clear
he can wash his hat strings, and when it is muddy he can wash his feet. After much
lamenting and composing of songs somewhere along the way, Ju Yuan clasped a large
stone, threw himself into the river, and drowned.
The songs of Ju Yuan and other Chu poets, who wrote on similar themes of his life and
laments, were gathered together as the Songs of Chu. Drawing on traditions of shamanic
spiritual travels and the sadness of his experience, Ju Yuan and his followers created a
poetry expressive of the feelings of frustration and despair in the Period of Warring States
and after.
Ju Yuan began his song on "Encountering Trouble" with his own auspicious birth when
his father named him True Exemplar with the title Divine Balance. He gathered the
flowers of youth and cast out the impure. He glorified his ruler as the Fragrant One and
lamented that the Fair One refused to examine his true feelings but instead listened to
slander. Like Lie-zi he did not mind poverty. "If only my mind can be truly beautiful, it
matters nothing that I often faint for famine."7 Though he may die nine times, he does
not regret it; he only regrets the Fair One's waywardness. He would rather die than
emulate the flatterers.
Yet humbling one's spirit and curbing one's pride,

Bearing blame humbly and enduring insults,
But keeping pure and spotless and dying in righteousness:
Such conduct was greatly prized by the wise men of old.8
The fragrant and foul mingle in confusion, but he has kept his inner brightness
undimmed. With the love of beauty as his constant joy he decides to visit the world's
quarters. But how can he tell people to look into his mind? He looks to the wise men of
old for his guidance and cites numerous examples. Examining human outcomes, he asks
where is the unjust person who can be trusted? He grieves for having been born in an
unlucky time. With a team of jade dragons he goes on a fantastic journey. At heaven's
gate he learns to hide beauty out of jealousy. Seeking a mate, he is told to go beyond the
world or to wander the earth, seeking one whose thoughts are of his measure. If his inner
soul is beautiful, he needs no matchmaker. Finally arriving at the western heaven he sees
his home below, and the horses refuse to go further. Feeling that no one understands him
and that there are no true men in the state to work with in making good government, Ju
Yuan decides to go join the ancestral shaman Peng Xian.
The "Nine Songs" celebrate Ju Yuan's shaman journeys in heaven, where he tries to woo
a goddess; but they end praising the heroism of soldiers, who have died in battle. The
"Heavenly Questions" ask for explanations for the many injustices and inconsistencies in
life and tradition. Even though heaven is considered to be too exalted to be questioned, Ju
Yuan nevertheless does just that. He asks about the origin of heaven and earth and who
passed down the story. What is darkness and light, and how did yang and yin come
together? Who accomplished all this? Where are the nine fields of heaven? How do the
sun and moon hold to their courses and the fixed stars keep their places? From heavenly
questions he turns to ancient myths and then to perplexing incidents in history. Why did
Shun's brother not come to harm when he behaved worse than a brute beast toward Shun?
Why did heaven favor Duke Huan of Qi, the first protector, and then later punish him?
Why does the High God confer the mandate of heaven and how is notice given of it?
Why is the mandate of heaven taken away and given to another? The entire song has
nothing but questions for the listeners to ponder.
In "Grieving at the Eddying Wind" Ju Yuan, or another poet inspired by him, lamented
that delicate things by nature are prone to fall. He admired the noble thoughts of Peng
Xian, the shamanic ancestor believed to have been a Shang minister who drowned
himself. His purpose was strong, and the poet asks, who by deceiving can succeed for
long? Only the good person's lasting beauty is preserved through the ages.
Remote is the ideal that my thoughts aspire to:

I would be as the clouds that wander above in freedom.
But because there was that by which my high thoughts were shaken,
I have written these songs to make my meaning clear.
The good man nurses his thoughts in isolation.9
He lies in a secret place and broods in his sorrow. He would rather sweetly die. He climbs
a rocky summit and looks into the distance, hears no echo, but his sadness cannot be
dispelled. Even the simplest act became impossible, and inconsolable he rushed toward
the heavens. He would not swerve from his resolution to float down the river until he
entered the ocean, but the last line asks, "But what good did it do to clasp a great stone
and drown?"10
In the second century BC some Daoists put together the Songs of Chu and added their
own compositions like the "Far-off Journey." In melancholy the poet sought to learn from
where the primal spirit comes. In emptiness and silence he found serenity. In peaceful
inaction he gained satisfaction. In his journey he received the following teaching from a
legendary Master Wang:
The Way can only be received; it cannot be given.

Small, it has no content; great, it has no bounds.
Keep your soul from confusion, and it will come naturally.
By unifying essence (qi), strengthen the spirit;
Preserve it inside you in the midnight hour.
Await it in emptiness, before even Inaction.
All other things proceed from this: this is the Door of Power.11
In "Divination" the poet went to consult an oracle and asked,
Is it better to be painstakingly honest, simple-hearted and loyal,

or to keep out of trouble by welcoming each change as it comes?
Is it better to risk one's life
by speaking truthfully and without concealment,
or to save one's skin
by following the whims of the wealthy and highly placed?
Is it better to preserve one's integrity by means of a lofty detachment,
or to wait on a king's mistress
with flattery, fawning, and strained, smirking laughter?
Is it better to be honest and incorruptible and to keep oneself pure,
or to be accommodating and slippery,
to be compliant, as lard or leather?12
The Great Diviner threw aside the divining stalks and said that they were unable to help
in this case.
In the "Nine Changes" the poet declared that rather than live by unjust means to be
famous, he would live poor; for he can eat without greed and be full, and he can dress
without luxury and be warm. The shamanic tradition is further seen in the two songs
about summoning the soul that has left the body of the deceased. There also follows more
laments about how the virtuous are rebuffed, while sycophants are always there to bring
them down. Here we have both Confucian martyrs and Daoists who escape by floating
away on clouds. Custom advances the flatterers and promotes the rich, while those who
act honestly are shut out and unnoticed. Thus the wise and good live obscurely and do not
flock with others. The poet complained that the government is selfish and not for the
common good. The flatterer rises into the hall of judgment, while the just withdraw and
escape into hiding. True feelings are submerged and not expressed, because one cannot
reason of higher things with the vulgar crowd.
In the middle of the first century BC the poet Wang Bao added his regrets that the world
is averse to justice, and he realized that he cannot stay in these parts for long. Liu Xian
(77-6 BC) lamented after reading Ju Yuan's "Encountering Trouble" that he had struck
out at slander and righted infamy, but his virtue raised him above the floating clouds.
Huainan-zi
The Daoist collection of 21 essays called the Huainan-zi seems to have been a combined
effort of eight Daoist scholars and several admirers of Ju Yuan under the sponsorship of
Liu An, the king of Huainan, who committed suicide when his planned revolt was
aborted in 122 BC. The Huainan-zi was presented to Emperor Wu in 139 BC. The
resentful attitude, military plans, and planned revolt of the king of Huainan, however, are
in direct contradiction to the teachings of this book, though Liu An was known to have
had literary gifts and may have contributed to the Huainan-zi. The essays amplify and
illustrate the philosophical ideas of Lao-zi, focusing on the way, goodness, and justice; its
alternate title means "greatly enlightening."
The first essay is on the way (dao) which embraces heaven and supports the earth. A
person in the way lives happily without anxiety. The authors pointed out that militarism
breeds militarism, just as fighting fire with fire makes it more violent, and beating a
vicious dog or whipping a kicking horse does not correct them nor enable them to travel
far. Violent measures and strict punishments are not fit instruments for a king. The one
who follows the natural way of heaven and earth finds it easy to manage the whole world
without acting, yet is equal to a sudden crisis, disposes of calamities, and prevents
difficulties. Firmness can be attained and strength overcome by yielding. Military fire
will be extinguished with humble water. Hard things die sooner, just as teeth decay, but
the tongue does not. Finding one's true self results in the highest joy. The inner is always
better than the outer; the heart governs life. When each individual follows the law of
nature, everything identifies with heaven; there is no right or wrong, and everything is as
it should be. The covetous and ambitious desires allured by power distance the spirit from
the body and close off the heart from higher influences, leading to actions contrary to
justice and disasters.
The second essay of the Huainan-zi on beginning and reality reflects on the primeval
paradise when the artificial doctrines of goodness and justice had not arisen yet. When
the senses are closed, ambitions stopped, one may roam in the void, breathe in yin and
breathe out yang in harmony with the virtue of creation. When these overflow, there will
be goodness and justice; but when the Confucians set up goodness and justice as ultimate,
then the way and its virtue are abandoned and lost. The wise cultivate the way within, not
by the outward adornment of goodness and justice. In the original simplicity was unity,
quietness, and no governing authority and divided classes. When purity and simplicity
disappeared, truth was adulterated by opinions, and the spirit of cooperation was lost.
With the decaying of the Zhou dynasty, the philosophies of Confucius, Mo-zi, and Yang
Zhu competed with polemics. Not having power, they were not able to put their ideals
into operation; thus they were never free of anxiety. Yet the soul not clogged with desires
and knowledge meets every perception without bias and in serenity.
The essay on the living soul describes how the person who follows the stillness of the
inner way does not fear death and therefore cannot be made to do wrong. Several
examples are given of rulers whose desires led them to bad ends. Confucianism does not
remove the root of desire from the mind. To try to keep society from theft and burglary
by fear of punishment is not as good as to remove the desire for stealing from the heart.
In discussing natural law the authors described a decadent age when men dug up
mountains for gems, wrought metals, killed animals for skins and furs, cut down forests
for wood or burnt them to drive out game; yet the luxuries and abundance of the rulers
still did not satisfy them. Mountains and streams were divided by boundaries; classes of
people were differentiated; then soldiers and weapons brought about wars and the
untimely deaths of the oppressed people. The harmonious cooperation of heaven and
earth depends on the human spirit. Excess leads to waste, conflict, taxes, despair, and
degeneration. In the ancient times if a ruler oppressed the people, he was removed and
replaced. Now rulers use soldiers unjustly, rob people, and make slaves. Use of the
military should depend on justice.
In the eleventh essay the difference between a disordered country that is full and a well
governed country that is void is explained. "Void" does not mean empty of people but
that everyone guards their duties, while "full" does not mean many people but that they
are involved in inconsequential (branch-tip) matters. Also a preserved country being
insufficient does not mean a lack of goods but that desires are moderated so that
regulations are few, while a ruined country having a surplus does not mean having many
resources but that people are impetuous and have many expenses.
Right and wrong are considered to be relative to each situation. Each generation takes as
right what is right by it and wrong what is wrong by it. Thus each generation is different,
considering themselves right and others wrong. The heart seeks the right and pushes
away the wrong. Goodness depends on timing. On the other hand, sufficiency and surplus
enable one to yield; but insufficiency leads to competition, cruelty, and disorder. When
things are abundant, desire decreases, seeking is sated, and competition stops. Even the
strict laws of the Qin empire could not prohibit disorder, while the wealth of Han dynasty
times led to correctness.
The twelfth essay discusses how actions have their consequences and points out that
frequent wars exhaust the people, and the pride of victories can consume their vitality.
The saying is quoted, "Don't fight for peace. Peace will come naturally."13 This essay
illustrates and quotes many passages from the Dao De Jing.
The thirteenth essay declares that the good of the people is the fundamental and
unvarying law. Legislation must be determined by considering current conditions. During
disturbances it should be swift and severe, but in times of peace easy and tolerant. Most
healthy is a balance of female and male energy. Strict enforcement is harsh and destroys
concord; love is lenient, but too much leniency results in disobedience. Punishment is
cruel, and too much punishment dissipates affection. The wise judge success by the life
of the people; those following the right way are bound to grow, though it may be small at
first. Those who follow ways of death are bound to come to end. A government that
follows a policy of selfish gain will be ruined. The wise adapt to circumstances, bending
and yielding to achieve the end in view. Those who are satisfied with simple needs will
find it easy to be good, but lying, stealing, and murdering are contrary to nature and very
difficult.
Perhaps the most illuminating essay in the Huainan-zi is the fifteenth on "Generalship
and Prevention of Anarchy." The authors believed that the ancients did not use the
military to enlarge territory or from lust for gain, but to preserve a dynasty, pacify rebels,
and eliminate dangers afflicting the people. However, when goods are unequally
distributed, communities contend with the strong oppressing the weak, and the bold
terrorizing the timid. Instead of using teeth and claws, humans make weapons and armor,
enabling the greedy to rob others. The wise attempt to quell this rapacity and bring peace
to disturbed people by defining duty. The wise kings of old employed soldiers to quell
anarchy and discipline the unruly.
No crime is worse than killing the innocent to feed unprincipled rulers or to grab territory
for an ambitious person. The authors point out that if certain individuals, who ruined their
countries, had been arrested early in their evil course, they never could have robbed
violently as they did. One person pandering to vicious desires causes general suffering,
an outrage intolerable to the law of heaven. Kings were established primarily to restrain
violence and punish anarchy, but kings have come to take advantage of their power,
becoming an instrument for burdening the people. The authors asked if it is not justifiable
to exterminate those who play the tiger. Thus troops were put in motion to curtail an
oppressive enemy prince and reprimand his injustice. The army was not allowed to cut
down trees, injure graves, burn crops, destroy property, rob animals, or enslave people.
The prince, who had killed innocent people, was doomed by heaven and hated by people;
the army came to replace him with someone just. Violators of this law were considered
traitors to the people.
The country that surrenders will have its freedom.

In a word, the punishment of the kingdom shall not fall on the people.
With the punishment of the king, and a change of government,
the gentry shall be honored, the worthy employed,
the orphans and widows shall be cared for,
and kindness shown to the poor and needy.
Further, innocent prisoners shall be released,
and the meritorious shall be rewarded.
Such justice and clemency will ensure the allegiance of the people,
who will open their doors to the invading army
and await its coming.14
Thus when the king does not have the way, his subjects look to invading soldiers as a
parched land looks for rain. When just soldiers come, there is no war. However, in recent
times even when the king does not have the way, his soldiers defend the city; the
invading army attacks for conquest and aggrandizement rather than to curb a wrongdoer.
Thus men are slain in war, because it is "all for self now." The selfish aggressor is left to
his own fate. Whoever has the goodwill of the people will be strong in spite of small
resources, but the powerful monarch who has lost the people's goodwill is certain to
perish. Destruction is the aim of the soldier, but what is better is to have no destruction,
no war. Thus the best soldier in accord with the divine is not harmful. Weapons are not
sharpened; yet no enemy dare attack. The one who fights without leaving the temple is
the emperor; the one whose virtue is felt is the king. The practice of perfect government
leads people to long for such virtue. Victory won without drawing the sword, resulting in
obedience, implies the art of perfect rule, which imitates the way of heaven.
Soldiers of the way never need to send forth the war chariot, because when justice is
advertised to the many and the delinquent are reprimanded for their faults, powerful
states will pay attention and small principalities will bow their heads in obedience to the
wishes of the people who desire peace. The reprimand takes advantage of the people's
strength, for it is in their interest to eliminate wrongs.
Identity of interests brings mutual cooperation:

identity of feeling brings unity of action and mutual achievement.
When there is identity of desire, mutual help follows,
and when action is carried on in the spirit of the Tao,
the whole empire is responsive.
When the anxieties of the people are considered,
the whole empire will join in a conflict.15
The enlightened king uses soldiers in the interests of the community for the elimination
of evil in the land. Everyone participates in the benefit. No enemy can withstand this
when the troops serve all. When soldiers are used for public ends, anything can be
accomplished; when they are used selfishly, little can be done. The essentials of victory
do not lie in the weapons, tools, and supplies, which are the army's capital; what is
essential for the general is intuitive intelligence. When the people are more worthy than
the rulers, there will be estrangement and a weak army. The essentials of victory are
when virtue and justice influence all the people, when means are sufficient to meet
dangers, when officers are selected well, and when measures and plans are made with
knowledge of strengths and weaknesses.
The example of the second Qin emperor is given to show how his personal extravagance
heedless of the people's needs, conscription and taxes amounting to half the nation's
wealth, and harsh punishments led to discontent, suspicion, and a rebellion in which
people started out with no weapons at all. Led by a humble man, the rebel army led all
before it, and the old order was swept away like a fleeting cloud, because the hearts of the
people were full of anger and resentment. Yet those who govern well need never fear an
enemy, and those who follow high moral principles will have no wars to wage. Good
leaders and generals accumulate virtue, and the people will serve loyally. The essay goes
on to describe specific tactics according to Daoist principles, always emphasizing the
higher unity and transcendent way.
Legalism, Qin Empire and Han Dynasty
Notes
1. Lao-zi, Dao De Jing 8 tr. Sanderson Beck and Ken Tsang.

2. Ibid., 33.
3. Ibid., 57.
4. The Basic Writings of Mo Tzu tr. Burton Watson, p. 41.
5. Ibid., p. 54.
6. Zhuang-zi, 2 (author's version).
7. The Songs of the South tr. David Hawkes, p. 70.
8. Ibid., p. 71.
9. Ibid., p. 180.
10. Ibid., p. 183.
11. Ibid., p. 195.
12. Ibid., p. 204-205.
13. Tao, the Great Illuminant: Essays from the Huai Nan Tzu tr. Evan Morgan, p. 110.
14. Ibid., p. 185.
15. Ibid., p. 188-189.
Copyright © 1998-2005 by Sanderson Beck
BECK index
Chinese Sages
Lao-zi
Confucius
Mo-zi
Mencius
Those who value the world as themselves
may be entrusted to govern the world.
Those who love the world as themselves
may be entrusted to care for the world.
Lao-zi, Way Power Book (Dao De Jing) 13
The strategists say,
"Do not be the aggressor but the defender.
Do not advance an inch, but retreat a foot instead."
This is movement without moving,
stretching the arm without showing it,
confronting enemies with the idea there is no enemy,
holding in the hand no weapons.
Underestimating the enemy will destroy my treasures.
Thus when the battle is joined, it is the kind who will win.
Those brave in killing will be killed.
Those brave in not killing will live.
Of these two, one is beneficial, and one is harmful.
Never do to others
what you would not like them
to do to you.
Confucius, Analects 15:23
If people were to consider the states of others
as they consider their own,
then who would raise up their state
to attack the state of another?
It would be like attacking their own.
Mo-zi, "Universal Love"
When people submit to force,
they do so not willingly
but because they are not strong enough.
When people submit to
the transforming influence of morality,
they do so sincerely with admiration in their hearts.
Mencius 2A:3
In ancient China during the 6th century BC the incessant wars between Jin and Chu led
Heang Seu of Song to go to Jin with a proposal for a comprehensive peace. He said, "War
is destructive to the people, an insect that eats up the resources, and the greatest calamity
of the small states."1 Arguing that if Jin did not accept the proposal, Chu would agree
and draw all the states together, Jin agreed in order to keep the protectorship. Then he
went to Chu, and they agreed also. Qi was reluctant to join but realized that it would
disaffect the people if they refused to sanction the stopping of war. Heang Seu sent word
to Qin, and they agreed. He notified all the smaller states and arranged a meeting at Song
in 545 BC.
Jin and Chu argued about which of them should have precedent but agreed to share the
protectorship although Qin and Qi were formally excepted because of their power and
Chu and Tang because of their weakness. Otherwise all fourteen states agreed to the
covenant of peace. Heang Seu asked for a reward for "arresting the cause of death" and
was given sixty towns. However, Zihan, the minister of Works, declared that it was the
arms of Jin and Chu that kept the smaller states in awe. "Who can do away with the
instruments of war?" he asked. "They have been long in requisition. It is by them that the
lawless are kept in awe, and accomplished virtue is displayed."2 Denouncing the scheme
as a delusion, he cut the document to pieces. Heang Seu consequently refused the towns,
and his family wanted to attack Zihan; but Heang stopped them, saying he had been
saved from ruin by him.
Nevertheless this agreement must have been effective for several years because there
were no wars for the next five years, only a battle with barbarians in the sixth year, and
no wars in the seventh and eighth years. This is by far the most peaceful part of the two
and a half centuries of the Spring and Autumn Era during which there was only one other
time in which there were even two years in a row without a war.
Lao-zi
Lao-zi lived in China in the sixth century BC. Historical records indicate that he was the
keeper of the Archives in the imperial capital at Luoyang. Legend tells us that when he
was old and tired of the corruption of the world, he rode an ox-drawn chariot to the
mountain pass of the western frontier. The keeper of the Pass, having observed omens in
the weather and expecting a sage, begged the old man to write a book before withdrawing
from civilization. So Lao-zi composed the Dao De Jing (Tao Te Ching), consisting of
about 5,25O Chinese characters (words). This concise book is probably one of the
greatest writings in the world and became the scriptural foundation of Daoism. It has
been translated more times than any other book. Dao means the way and implies an
absolute reality, roughly comparable to the Western idea of God; yet it is described not
anthropomorphically but as a dynamic and natural process. De means virtue in the sense
of spiritual power. Jing is the word for book or classic. Thus I translate the title Way
Power Book.
In the Dao De Jing Lao-zi described a simple, natural, and peaceful way of life. Serenity
may be found by returning to the eternal source, by emptying oneself of all desires, and
by flowing like water. The universe has two complementary principles-the male (yang)
and the female (yin). Harmony results from the natural balance of these active and
receptive qualities. Those who are too aggressive meddle in their affairs and cause
unnecessary problems, while those who are too passive lose their center and fail to
maintain a natural order. Since the human tendency is to be too active and interfering,
Lao-zi emphasized the inward process of action through non-action (wu-wei). By being
receptive to this transcendental way, one knows intuitively how much to do and when to
stop. The primary responsibility of each person is to understand and master oneself.

Those who die but maintain their power live eternally.3
Lao-zi saw a way of not competing by not exalting the worthy nor valuing rare treasure
nor displaying objects of desire so that people's hearts will not be disturbed. The wise
keep their hearts pure, their bellies full, their ambitions weak, and their bones strong.
They act without interfering with the natural flow so that all may live in peace. The way
of spiritual power never interferes or inflicts; yet through it everything is accomplished
because it is the essence of what is. All we need to do is to follow the way things are, and
the world will be reformed of its own accord. The conflict of personal desires is what
obscures the way; but when we free ourselves of desire, then we find peace. The way that
works best for all is a transcendental but dynamic and living reality, which we can easily
follow by understanding our own nature.
Lao-zi also recommended following this transcendental way in political life. The idea
that "the violent die a violent death" had been taught before, and he made it the
foundation of his teaching. Violence opposes the way of living, and whatever opposes
life will soon perish. The use of force tends to rebound; when armies march, the country
is laid to waste. Whenever a large army is raised, scarcity and want follow. The more
weapons the state has, the more trouble there will be. It is better to withdraw than to
attack. One should not under-estimate one's enemy, and it is possible to confront them
and win them over without fighting them. When there is a battle, those who are kind truly
win. A good leader is not violent; a good fighter does not get angry; a good winner is not
vengeful; a good employer is humble. This is the heavenly way of relating with people.
Lao-zi revered the spirit of the valley as the mystic female that never dies and is the root
of heaven and earth. The wise are humble like water, which flows to the lowest level; yet
they come near the way.
In their dwellings they love the earth.

In their hearts they love what is profound.
In their friendship they love humanity.
In their words they love sincerity.
In government they love peace.
In business they love ability.
In their actions they love timeliness.
that there is no resentment.4
Moderation is taught, as extremes of wealth and honor cannot be kept safe or lead to a
downfall. Heaven's way is to withdraw as soon as one's work is done. Lao-zi asked if one
can concentrate one's vital force to be gentle like a baby, attain mystic clarity, love people
and govern the state without interfering, play the female in opening the doors of heaven,
and understand all without using the mind. Mystical virtue gives birth and nourishes
without taking possession, acts without obligation, and leads without dominating. The
usefulness of things is found in the freedom of their empty spaces. The way is invisible,
inaudible, and intangible. The wise go beyond the senses and satisfy the inner self.
Troubles come from being selfish. Those who value the world as themselves may be
entrusted to care for the world.
The way to make sense of a muddy world is to let it be still until it becomes clear. Those
who are calm and do not overextend themselves can come back to life through activity;
but not wearing out, they are not replaced. In serenity one can see everything return to its
source like vegetation that grows and flourishes. Returning to the source is to know the
eternal and be enlightened, impartial, universal, and in accord with heaven and the way.
Not to know the eternal is to act blindly and court disaster.
The worst leaders are those who are hated; the next worst are feared; the next are loved
and praised; but the best are those the people barely know, such that they say, "We did it
ourselves." When the way is forgotten, the doctrines of humanity and morality arise.
Knowledge and cleverness lead to hypocrisy. When family relationships are not
harmonious, filial piety is advocated. When a country falls into chaos, loyal patriots are
praised. Lao-zi suggested abandoning religion and cleverness, humanity and morality,
skill and profit, and recommended instead simplicity, the natural, controlling selfishness,
and reducing desires. Yielding can preserve unity; bending can straighten; emptying
oneself can be fulfilling; wearing oneself out leads to renewal; having little is to be
content, while having abundance is troubling. Because the wise do not compete, no one
can compete with them.
Lao-zi observed that those standing on tiptoe are not steady; those straining their strides
cannot keep up; those displaying themselves do not illuminate; those justifying
themselves are not distinguished; those making claims are not given credit; and those
seeking glory are not leaders. Frivolous and hasty leaders lose their foundation and self-
mastery. The wise are good at helping people so that no one is rejected, and they are good
at saving things so that nothing is wasted. Thus the good can teach the bad, who can be
the lessons for the good.
Those who try to take over the world do not succeed; tampering with it spoils it, and
seizing it loses it. Lao-zi opposed conquest by force of arms, because it rebounds. When
armies march, scarcity and famine follow. The skillful achieve their purposes and stop
without using violence, which is contrary to the way. Whatever is contrary to the way
will soon perish. Weapons are tools of destruction hated by the people, and followers of
the way never use them. Peaceful leaders favor the creative left; war favors the
destructive right. When the use of weapons cannot be avoided, the best policy is calm
restraint. Victory is not glorious, and those who celebrate it delight in slaughter; such
killing should be mourned. Sharp weapons of the state should not be displayed. That the
violent die a violent death Lao-zi made primary in his teaching.
Virtue does not emphasize its power, and thus is powerful. The inferior never forget their
power, and thus are powerless. The best virtue does not interfere nor have an ulterior
motive. Lesser virtue interferes with an ulterior motive. Humanity takes action without an
ulterior motive, while morality takes action with an ulterior motive. Rules of propriety
take action, and finding no response, force it on them. Thus when the way is lost, things
degenerate from virtue to humanity to morality to the rules of propriety, which is the
superficial expression of loyalty and faithfulness and the beginning of disorder. By
attaining oneness heaven becomes clear, earth stable, spirits divine, valleys fertile,
creatures alive and growing, and kings leaders.
When people live in accord with the way, horses work on farms; but when they do not,
the cavalry practices in the parks. The greatest temptation to crime is desire; the greatest
curse is discontent; the greatest calamity is greed. The wise have no fixed mind-set but
regard the people's minds as their own. They are good to the good and bad, honest to the
honest and dishonest, living peacefully and harmoniously sharing a common heart and
treating the people as their own children. The mystical virtue nourishes, cares for,
develops, shelters, comforts, nurtures, and protects, producing without possessing,
helping without obligating, and guiding without controlling. When the fields are full of
weeds and the granaries are empty, while some wear fancy clothes, carry sharp swords,
over-indulge in food and drink, having more possessions than they can use, the leaders
are robbers; this is not the way.
States are governed by justice, and wars are waged by violations. Yet the world can be
mastered by non-intervention.
The more restrictions there are, the poorer the people.

The more sharp weapons, the more trouble in the state.
The more clever cunning, the more contrivances.
The more rules and regulations, the more thieves and robbers.
Have no desires, and people live simply."5
When government is relaxed, people are happy; but when it is strict, they are anxious.
When those responsible for justice become unjust, what seems good becomes evil. Lao-zi
recommended frugality to be prepared from the start and in order to build up inner power.
Those with maternal leadership can long endure. Governing a large country is like
cooking a small fish; one must be careful not to overdo it. As the female overcomes the
male with tranquility, a country can win over a small or large country by placing itself
below. The difficult can be handled while it is still easy. Great accomplishments begin
with what is small. The wise always confront difficulties before they get too large,
handling them before they appear and organizing before there is confusion. Be as careful
at the end as at the beginning, and there will be no failure.
The wise in watching over people speak humbly from below them and in leading them
get behind them. Thus they do not oppress them nor block them, but everyone happily
goes along without getting tired. From Lao-zi's three treasures of love, frugality, and not
pushing oneself ahead of others come courage, generosity, and leadership. Love wins all
battles and is the strongest defense; heaven gives people the ability to love in order to
save and protect them. The best soldier is nonviolent; the best fighter is not angry; the
best employer is humble. Strategy says not to be the aggressor but the defender; instead
of advancing, retreat. This paradoxically is movement without moving, stretching the arm
without showing it, confronting enemies with the idea there is no enemy, while holding in
the hand no weapons. No disaster is worse than underestimating the enemy; but when the
battle is joined, the kind will win. Those brave in killing will be killed, while those brave
in not killing will live. The way of heaven does not strive; yet it wins easily.
Like Confucius, Lao-zi found that the best knowledge is to know that you do not know,
and like Socrates he found that thinking you know when you do not is a disease. By
recognizing this disease, the wise are free of it. Since people are not afraid to die, why
threaten them with it? How can we judge who is evil and to be killed? Those who try to
do the work of the Lord of Death by executing rarely escape injuring themselves. Only
those who do not interfere with living are best at valuing life. The way of heaven takes
from those who have too much and gives to those who do not have enough, but the
human way is just the opposite. Only the person of the way has enough to give to the
world. The wise do not hoard; but the more they give, the more they have. Those who
bear the humiliation of the people can minister to them, and those who take on the sins of
the society can lead the world. Lao-zi envisioned a simple society in which food is tasty,
clothes are beautiful, home is comfortable, and customs are delightful so that people feel
no need to travel. The way of heaven sharpens but does not harm and accomplishes
without striving.
Loving mercy brings courage and victory; economy brings abundance and generosity;
and humility brings natural leadership. Heaven gives loving mercy to those it would not
see destroyed. Those who know how to preserve life with these qualities will not be
harmed by wild animals nor wounded in battle, because there is no death in them. Those
courageous in fighting may be killed, but those courageous in not fighting will live.
Living things are tender and flexible, but dead things are stiff and rigid; thus an inflexible
government will be defeated. A large country is like the lower part of a river where the
waters converge; it can win over small countries by placing itself below them, and a
small country can win over a large country by serving it.
Confucius
Confucius is the Latinized form of Kong Fu-zi, which means Kong the master. Confucius
was born in the small state of Lu in 551 BC into the lower aristocratic class of the
impoverished knights, and he died in 479 BC. He lived during the last part of the Spring
and Autumn Era and died two years after the beginning of the Period of Warring States.
This was a time of turmoil, political intrigue, and numerous small wars. Assassinations,
bribery, adultery, and other crimes were common even though punishments were severe.
In Lu three families contended for the hereditary rulership, while numerous educated
aristocrats sought positions in the government, and many suffered poverty. The teachings
of Confucius harmonize well with those of Lao-zi. While the approach of Lao-zi was
mystical, Confucius emphasized ethics and social philosophy. Confucius was the first
well-known professional teacher in ancient China, and he served occasionally as a
political advisor to princes. Through the influence of Confucius' teachings it became
possible for men to rise in social position by educating themselves and developing their
abilities.
By the age of fifteen Confucius had decided to concentrate on learning and the
improvement of his character. By the age of fifty he felt that he knew what the will of
heaven was for him. He advised the local ruler on good government. In his late fifties
when he found that his principles were not really being put into practice, he traveled to
other states looking for a ruler who would listen to his advice. When the Duke of Wei
asked his advice on military strategy, Confucius replied that he had not studied warfare;
he left Wei the next day. While he was journeying through Song, Huan Tui, the minister
of war in that state, attempted to assassinate him. Confucius' confidence was not shaken,
for he said, "Heaven produced the virtue that is in me. What do I have to fear from such a
one as Huan Tui?"6 Apparently Confucius did not hold this incident against Huan Tui's
brother Sima Niu, because he accepted Sima Niu as one of his regular students. Although
eager to give political advice, Confucius twice renounced invitations by rulers, because
they were involved in civil wars.
Returning to Wei to advise the ruling minister there, Confucius was asked by the minister
how he might go about attacking a noble who had offended the minister's daughter.
Confucius told him not to attack; but when the minister went ahead with it, Confucius
prepared his chariot to leave. When the minister apologized, Confucius was ready to stay;
but then messengers arrived inviting him to return to his home state of Lu. Confucius
spent his last five years in Lu, and once Ran Qiu was sent by Ji Kang-zi to ask the
master's opinion about raising taxes. Confucius stood with the people against this; when
Ran Qiu collected the increased taxes, Confucius declared that he was no disciple of his.
Although Confucius did advise Duke Ai to support the common people, advance the
upright, and punish a usurper, he was ignored and felt that he never really had a chance to
show what he could do.
In addition to teaching, Confucius is credited with editing the Book of Odes and the
Spring and Autumn Annals, revising the music and ceremonies, and writing
commentaries on the Book of Changes. The best source for his teachings are the Analects
(Lun Yu), which describe his conversations and were apparently written by his students.
From these accounts we can see not only what Confucius taught but how he taught and
what his attitudes and manners were like. He was said to be free of having forgone
conclusions, dogmatism, obstinacy, and egotism. His manner was affable but firm,
commanding but not harsh; he was polite and completely at ease. Zigong said Confucius
could get information in a foreign state by being cordial, frank, courteous, temperate, and
deferential. Zigong added that this was not the way inquiries were usually made.
Confucius had a gentle sense of humor and did not mind being corrected by his own
students.
Confucius cared most about people and was perhaps the first great humanist in history.
When the stables burned down, he asked if any person had been hurt but did not inquire
about the horses. He recognized the free will of every individual, believing that the
commander of three armies could be removed, but the will of even a common person
could not be taken away. He spoke of the way (dao) when he said, "In the morning hear
the way; in the evening die content."7 Yet he believed that it was humans who made the
way great, not the way that made humans great. Confucius believed that he could even
live among the barbarians, because virtue never dwells alone and will always bring good
neighbors. He believed that a gentleman should help the needy, not make the rich richer
still. Confucius criticized Yuan Si for rejecting his salary of nine hundred measures of
grain as governor, because he could have given it to his neighbors.
Confucius never gave up and believed that he was serving by being filial even if he was
not in the government. He never expected to meet a faultless person but hoped that he
might meet someone of fixed principles even though he saw many examples of nothing
pretending to be something. He greatly disliked sham and deceit. He felt he could not
stoop to clever talk, a pretentious manner, and a reverence that was only of the feet. He
could not bear to see high offices filled with men of narrow views, ceremonies performed
without reverence, and mourning forms observed without grief. He hated seeing sharp
mouths overturning states and clans.
Confucius believed that his mission was to spread the culture that had been passed on to
him by King Wen, and trusting that this was the will of heaven he did not even fear an
assassin. He must have believed in prayer, because he said that whoever turns away from
heaven has no one to pray to. He hoped that even if he was not recognized in the world,
he would be known in heaven. When Confucius became ill, some of his students dressed
up as retainers; but the master reprimanded them for this pretense because he knew he
could not deceive heaven. He preferred to die in the arms of his disciples anyway.
Although he believed there were others as honest as himself, Confucius felt that no one
loved learning as much as he did. Any situation could be a lesson. When walking with
others he could emulate the good qualities he saw in others and correct the bad qualities
in himself. Confucius did not believe himself to be a sage or even perfectly virtuous, but
he did claim unwearying effort to learn and unflagging patience in teaching others.
Confucius taught that a person ought to make his own conduct correct before attempting
to correct or rule over others. The ruler is analogous to the parent whose first obligation is
to love the children; therefore, the ruler must love the people. The people are to be loyal
to the ruler; for Confucius this loyalty means admonishing the leaders when they do
wrong. The essence of Confucius' teachings is humanity (ren). Goodness is loving
people, and wisdom is understanding people. The single motto he believed could be
practiced all the time was the golden rule of consideration: do not do to others what you
do not want them to do to you. Stating it thus in the negative leaves one free to do
anything else; whereas enjoining one to do to others what you want them to do to you
places an expectation of your values on them. When the ruler Ji Kang-zi complained
about all the thieves, Confucius said that if he were free of desire, they would not steal
even if he paid them. When asked if injury should be repaid with virtue, Confucius said
that injury should be repaid with justice so that virtue could be repaid with virtue. When
asked about the true gentleman, Confucius said that he cultivates himself carefully so as
to help other people. In government one ought to lead by example and work hard for the
people.
When the bold and daring Zilu asked him whom he would take with him to command an
army, Confucius replied, "Not the man who is ready to 'attack a tiger bare-handed or
swim across a river' not caring whether he lived or died, but I should take someone who
approaches difficulties with due caution, who likes to plan precisely and carry it out."8
When Confucius was asked what is the first measure in administering a government, the
brash Zilu could not believe his answer that it is to correct the language. So Confucius
explained that if what is said is not in accordance with the truth of things, affairs cannot
be carried out to success; propriety and music will not flourish, and punishments will go
astray. When punishments go astray, people do not know how to move hand or foot. The
Analects concludes with the statement by Confucius that a gentleman must understand
the will of heaven, the rules of propriety, and be able to understand words in order to
understand people. He also admired those who humbly refused the sovereignty and
renounced violence despite their sufferings. Confucius credited Guan Zhong for helping
Duke Huan to unite the states' rulers without using war-chariots.
Confucius believed that if the people were led by governmental measures that kept order
by laws and punishments, they would try to avoid them and would lose all self-respect.
Yet if they were led by virtue with order kept by propriety, they would keep their self-
respect and set themselves right. Confucius observed that if one's actions were motivated
by profit, one would have many enemies. Confucius did not like competition and pointed
out that even in an archery match the contenders were gentlemen at the drinking-bout
afterward. He believed that the ancients studied for self-improvement, but that now
people learn in order to impress people.
For Confucius propriety enabled the ancient kings to establish harmony and beauty.
Without propriety courtesy becomes tiresome, caution becomes timidity, daring
insubordination, and straightforwardness rudeness. It is better to be sparing than
extravagant in ceremonies, and funerals are to be observed with deep sorrow, not fear. A
gentleman properly blends substance and refinement, for too much of the first is rude and
of the latter pedantic. Yet Confucius believed that anyone who followed the rules of
propriety completely would be thought a sycophant.
Confucius always kept in mind the practical goals of education. He asked if one could
recite the three hundred Odes but did not know how to act in government or answer
specific questions on a mission, of what use was extensive knowledge? The first step is
for one to correct one's own conduct, then one may assist in governing others. But if one
cannot rectify oneself, how could one ever rectify others? Wisdom may bring one into
power, but goodness is needed to secure that power. Without dignity one will not be
respected by the common people, and the rules of propriety must also be followed. With
sincere faith and the love of learning one should not be afraid to die in pursuing the way.
Dangerous and chaotic states should be avoided. If the way does not prevail, it is better to
hide, and the wealthy and honored ought to be ashamed. When the way does prevail, one
may show oneself and be bold in speech and action.
Like Lao-zi, Confucius believed in following the way. How else could one get out of the
house except through the door or find one's way into the Inner Room? Knowing the way
leads to loving it, and loving it leads to taking delight in it. When Ji Kang-zi asked
Confucius if he should kill those who do not have the way, the master said, "You are
there to rule, not to kill. If you desire what is good, the people will be good."9 In loving
their children and people, parents and rulers must exact some effort from them, and in
being loyal to parents and rulers, children and the people should not refrain from
admonishing the object of their loyalty. In addition to attending strictly to business and
punctually observing promises, Confucius said an administrator is economical in
expenditure, loves the people, and uses the peasants' labor only at the proper seasons of
the year.
The Chinese word for virtue (de) implies power and something that can be built up within
oneself. Confucius said he never found anyone whose desire for virtue was as strong as
the sexual desire for beauty. Virtue can be gained by doing the work first before
considering the reward and by attacking the evil within oneself rather than the evil in
others. One of the great threats Confucius saw to virtue was the confusion of clever talk,
just as small impatiences can ruin great projects. For Confucius the good are never
unhappy, the wise never confused, and the brave never afraid. Courage, however, must
not take priority over justice, or an aristocrat would become an insurgent and a common
person a thief. The higher knowledge of wisdom is to know when one knows something
and when one does not. "Whoever learns but does not think is lost; but whoever thinks
but does not learn is in danger."10
Perhaps the teachings of Confucius regarding inner peace and peaceful society can best
be summarized by the brief portion attributed to him in the Confucian classic Higher
Education (Da Xue).
The Way of higher education is cultivated and practiced by

manifesting one's enlightening character of spiritual power,
loving the people,
and holding to the highest good.
By knowing how to hold to the highest good,

purpose is directed.
When purpose is directed, calm clarity results.
Calm clarity leads to peaceful poise.
Peaceful poise leads to careful deliberation.
Careful deliberation leads to success.
Living things have their roots and branches;
human events have their beginnings and endings.
To understand what is first and last
will lead one near the Way.
The ancients who wished to manifest

the enlightening character of spiritual power to the world
would first bring order to their government.
Wishing to bring order to their government,
they would first bring harmony to their families.
Wishing to bring harmony to their families,
they would first cultivate their personal lives.
Wishing to cultivate their personal lives,
they would first set their hearts right.
Wishing to set their hearts right,
they would first make their wills sincere.
Wishing to make their wills sincere,
they would first extend their knowledge to the utmost.
Such extension of knowledge comes from investigating things.
When things are investigated, knowledge is extended.

When knowledge is extended, the will becomes sincere.
When the will is sincere, the heart is set right.
When the heart is right, the personal life is cultivated.
When personal lives are cultivated,
families become harmonious.
When families are harmonious,
government becomes orderly.
And when government is orderly,
there will be peace in the world.
From the Son of Heaven down to the common people,

all must regard cultivation of the personal life as the root.
A disordered root cannot grow into ordered branches.
If what is near is neglected,
how can one take care of what is far away?
This is the root and foundation of knowledge.11
Mo-zi
Mo-zi was born about ten years after the death of Confucius, and he died about twenty
years before Mencius was born in 371 BC. He studied under the scholars of the growing
Confucian school, but he became an independent religious teacher with several hundred
devoted disciples. Living ascetically and preaching universal love, he criticized the
Confucian philosophy for its excessive use of rituals, elaborate funerals and music, and
what he believed to be its fatalism. Moism challenged Confucianism for prominence in
China for two hundred years until it declined during the era of warring states before the
violent founding of the Qin empire. Chinese Confucians rejected Mo's philosophy mostly
because they believed that they should love their families more than other people; thus
they disagreed with his philosophy of universal love. For most of its history since then
China has been influenced by Confucianism, Daoism, and Buddhism. Perhaps Mo-zi's
philosophy of universal love without distinction was too idealistic for a culture that was
so loyal to family ties, and his criticism of their rituals went against their social habits.
Mo-zi became a minister in the state of Song but often traveled to different states to
advise rulers on how they could apply his teachings. He believed that justice has the
power to serve people and produce wealth. Mo-zi thought of being a farmer to feed
people or a weaver to clothe people or a soldier to defend people; but he decided that if
he could persuade rulers to adopt his principles of justice, then states would be orderly,
and the benefit would be greater than by plowing or weaving. A friend said he was
foolish for persisting in the struggle for justice, since he was almost alone. Mo-zi replied
that like the farmer who had only one son out of ten actually working, his efforts should
be encouraged even more.
Gong Shu-zi invented grappling hooks and rams for Chu and asked Mo-zi if he had any
device as good in his justice. Mo-zi said that he pulled with love and pushed with respect,
because without love there is no intimacy and without respect there is rapid desecration,
which without intimacy leads to separation. Thus mutual love and respect bring mutual
benefit, but pulling in order to stop retreat and pushing to stop an advance is nothing but
mutual injury.
Mo-zi and his disciples traveled from place to place preaching and attempting to prevent
wars. When Mo-zi heard that Kong Shu Ban had constructed ladders so that he could
attack the small state of Song, he walked ten days and ten nights, tearing off pieces of his
garment to wrap his feet, in order to talk with Kong Shu Ban. Mo-zi began by asking him
to kill someone in the north who had humiliated him, but Kong Shu Ban declared that
murder was against his principles. Then Mo-zi bowed in apology and explained that for a
ruler of a large state to attack a small and innocent state was also against the principle of
killing. When Kong Shu Ban argued that he had already promised his king he would
attack, Mo-zi asked to be presented to the king. He asked the king why one who has so
much would try to steal from one who has little. The king mentioned the ladders, but Mo-
zi laid out a model city and showed how he with only a small stick could defend the city
against Kong Shu Ban's machines. Aware that the king was thinking he could murder
him, Mo-zi declared that three hundred of his disciples were waiting on the city wall of
Song with implements of defense. Even though he might be killed, the city could not be
taken. So the king decided not to attack.
Several of Mo-zi's writings are on the subjects of fortifications and defense against
attacks. Gong Shang Guo, after talking with Mo-zi, recommended him to the Lord of
Yue, who sent fifty wagons to Lu to induce Mo-zi to come and instruct him, promising
also a large piece of land in the former state of Wu. Yet Mo-zi only asked for the food
and clothing necessary for his body; but if the Lord of Yue was not going to listen to his
words, he did not need to go outside of the empire to sell his justice.
When the Lord of Lu was afraid that Qi was going to attack him, he asked Mo-zi if there
was any remedy. Mo-zi suggested that he revere heaven and the spirits above while
loving and benefiting the people below; he should humble his speech, befriend the
neighboring lords, and lead his state in serving Qi. Mo-zi also advised the general of Qi
that to attack Lu was wrong, and he gave examples from history how large states had
attacked small states and been defeated by the vengeance of the feudal lords. He asked
the Grand Lord of Qi who would be cursed for capturing a state, ruining an army, and
destroying the people, and after deliberation the Lord realized that it would be himself.
In Wei as an envoy, Mo-zi cautioned Gong Liang Huan-zi that a small state like Wei
between Qi and Jin is like a poor family in the midst of rich families; the poor family that
imitates the rich in extravagance will be ruined. If the money spent on luxuries was
devoted to self-defense in this emergency, the state would be more secure. Sima Qian's
Historical Records mention that Mo-zi was imprisoned in Song on the advice of Zi Han,
who in 404 BC murdered Duke Zhao of Song. The historian also credited Mo-zi with
being skilled at defense and practicing frugality. Mo-zi had recommended Cao Gong-zi
to the state of Song, and after three years he returned complaining of the frugal food and
clothing in Mo-zi's school; now several members of his family have died, six animals
have not bred, and he himself has suffered ailments. Mo-zi replied that he was not fair,
because the man did not give up his position to the virtuous, did not share his wealth with
the poor, and then merely served the spirits by sacrificing to them. This was like shutting
one of a hundred gates and then wondering how the thieves entered.
In 393 BC Prince Wen of Lu Yang was planning to attack Zheng. Mo-zi went to stop him
and asked him what he would do if his large cities attacked his small cities, killing the
people and taking their goods. Prince Wen replied that he would punish them severely, to
which Mo-zi asked whether heaven would punish him if he attacked Zheng. Prince Wen,
however, felt that it was the will of heaven, because they had murdered their lords for
three generations and had already suffered three hard years of heaven's punishment. Mo-
zi posed the case of a father, who was punishing his son when the neighbor's father struck
his son, saying it is in accord with the father's will. If a lord attacks neighboring states,
kills their people, takes away their goods, and then writes down how powerful he is, is
that any better than a common man who does the same thing to his neighbors? Prince
Wen then realized that what the world takes for granted may not be right after all. Mo-zi
said that gentlemen of the world know only trifles, not what is important. If a man steals
a pig, they call him wrong; but if a state is stolen, they call it just. Finally Prince Wen
referred to the barbarians who practice cannibalism; but Mo-zi complained that in the
civilized world, instead of killing the father to reward the son, they kill the sons (in war)
to reward the fathers.
Mo-zi had a school and recommended several of his disciples for political positions in
Chu, Wei, and Song. He sent Sheng Zhuo to serve Xiang-zi Niu, who invaded Lu three
times accompanied by Sheng Zhuo. So Mo-zi sent Gao Sun-zi to call him back, saying
that he sent Zhuo there to cure pride and regulate insolence; but Zhuo was drawing a
large salary and flattering his master. For Mo-zi, to preach justice and not do it is an
intentional wrong. He thought Zhuo knew better, but his justice had been overcome by
the emolument.
Mo-zi praised his disciple Gao Shi-zi for leaving the Lord of Wei after his counsels were
ignored three times, because when the way is not being observed in the world, a superior
person does not stay in a position of plenty. However, when Gao-zi said that he could
administer a country, Mo-zi replied that to govern is to carry out what one teaches. As the
students of Mo-zi already knew, Gao-zi did not behave according to what he taught,
which means he himself was in revolt. Being unable to govern himself, how could he
govern a country?
One man once challenged Mo-zi that his idea of universal love did not benefit the world
and this man's not loving the world did no harm. Mo-zi posed a parable. If there was a
terrible fire, and one man fetched water to extinguish it and another fuel to reinforce it,
even though neither had yet accomplished anything, which one was more valuable? Thus
the intention to love universally was better than the opposite. Mo-zi exhorted people to be
virtuous for the good that it would do for all. However, too often the rulers honored
relatives, the rich, and the good-looking rather than those with merit. Mo-zi suggested
that people identify with heaven, which is universally beneficial. Those who obey the
will of heaven practice justice; but those who use force are disobeying the will of heaven.
When justice is followed, the strong will not oppress the weak, the eminent will not lord
it over the humble, and the cunning will not deceive the stupid. Mo-zi transcended
political authority when he said that people must go beyond identifying with the son of
heaven (emperor) and identify with heaven itself.
In addition to strategies of defense, Mo-zi wrote several treatises to explain his

philosophy. In an essay on "Universal Love" he began with the basic principle that the
humane try to promote what is beneficial to the world and eliminate what is harmful. He
believed that the greatest harm of his time was great states attacking small ones, the
strong oppressing the weak, the many bothering the few, the cunning deceiving the
stupid, the eminent lording it over the humble, and mean people seeking to injure others
with weapons. These are not caused by people trying to love and benefit each other but
by trying to injure. This injuring comes about because people are not motivated by
universal love but by partiality, which is wrong.
Mo-zi felt that one should not criticize others without having an alternative to offer them.
He suggested universal love instead of partiality. How can this be done? If people were to
regard other states as they regard their own, they would not attack one another; for it
would be like attacking one's own state.
Now if we seek to benefit the world

by taking universality as our standard,
those with sturdy limbs will work for others,
and those with a knowledge of the way
will endeavor to teach others.
Those who are old and without wives or children
will find means of support and be able to live out their days;
the young and orphaned who have no parents
will find someone to care for them and look after their needs.12
The universal person regards one's friend the same as oneself and the father of one's
friend as one's father. Only the person who does this can be considered a truly superior
person. Such a person will feed people when they are hungry, clothe them when they are
cold, nourish them when they are sick, and bury them when they die. The selfish person
will not. To which type of person will one trust the support of one's parents, to the
universal person or the selfish one? Even if one does not believe in universal love, that
person would trust his or her family to the universal person. Also if people had to choose
between these two types of rulers, who would they follow? Thus people may criticize
universal love in words, but they adopt it in practice.
If we want other people to love and benefit our parents, then we must make it a point first
to love and benefit others' parents. Thus Mo-zi showed how universal love and mutual
benefit can be profitable and easy, but the only trouble is that no ruler delights in them. If
rulers did adopt them, Mo-zi predicted that the people would turn to universal love and
mutual benefit as naturally as fire turns upward and water flows downward. This is the
way of the ancient sage kings to bring about safety for the rulers and officials and to
assure ample food and clothing for the people. If this is put into practice, rulers will be
generous, subjects loyal, fathers kind, sons filial, older brothers friendly, and younger
brothers respectful.
In his "Honoring the Worthy" Mo-zi acknowledged that rulers and officials all want their
states to be wealthy, their populations numerous, and their administrations well ordered,
but he found that they are poor, few, and chaotic. Mo-zi recommended that those
governing honor the worthy and employ the capable so that government will be more
effective and the people prosperous. Also those without ability must be demoted in order
to do away with private likes and dislikes. Mo-zi taught that when the wise rule, there
will be order; but when the stupid rule over the wise, there will be chaos. Thus the
ancient sage kings honored the worthy and employed the capable without showing any
special consideration for their own kin, no partiality for the eminent and rich, and no
favoritism for the good-looking. Thus the people were encouraged by these rewards to
become more capable, and the sage kings listened to the worthy, watched their actions,
observed their abilities, and assigned them to the proper office.
To accomplish this three principles must be followed: first, the positions of the worthy
must be exalted enough so that the people will respect them; second, the salaries must be
generous so that people will have confidence in them; and third, their orders must be
enforced so that people will be in awe of them. According to Mo-zi in the ancient times
worthy men who accomplished anything gave the credit to the ruler, while all grudges
and complaints were directed against subordinates so that the ruler always had peace and
joy, while the ministers handled the cares and sorrows. The ruler, however, must be
willing to delegate responsibility and pay out stipends. The unworthy steal and plunder in
government and, if assigned a city, betray their trust or rebel. They do not know to
employ the capable but instead hire their relatives and those who happen to be eminent or
attractive.
In "Identifying with One's Superior" Mo-zi speculated that at first people lived in chaos,
because each person had their own views; this resulted in conflict. Eventually people
chose the most capable as leaders so that government could be unified and under
intelligent direction. The son of heaven (emperor) then appointed high ministers, who
helped regulate the feudal lords and chiefs, who in turn chose the worthy and able to act
as officials. Then the son of heaven proclaimed the law that anyone hearing of good or
evil must report it to one's superior. The judgments of the superior are to be respected;
but if a superior commits a fault, the subordinates are to remonstrate. Those who do good
are to be rewarded and those who do evil punished, and the greatest care must be taken
that these are just.
However, Mo-zi also believed that the people should not only identify with the son of
heaven but with heaven itself, or else there will be no end to calamities, which are
punishments from heaven. Someone asked Mo-zi why then was there such disorder in the
empire. Mo-zi used the example of the barbarian Miao to explain that punishments must
be applied with instruction and admonition or else they become mere tortures. Originally
government intended to benefit people and eliminate adversity, to help the poor, increase
the few, bring safety where there was danger, and restore order where there was
confusion. At the present, however, administration is carried on by court flattery, and
fathers and brothers and other relatives and friends are appointed rulers of the people.
Since people realize that they have not been appointed for the welfare of the people, they
do not respect them nor identify with them. Thus the purposes of government are not
unified; rewards do not encourage people to do good; and punishments do not restrain
them from doing evil.
The ancient sage kings had many to help them see and hear, because they could trust their
staff in administering. Virtuous people, even far away, were found and rewarded, while
the wicked were also punished; thieves and robbers could not find refuge anywhere. Mo-
zi believed that whoever asks the people to identify with their superiors must love them
dearly; otherwise they would not trust the ruler and obey orders. People can be led with
the rewards of wealth and honor ahead of them and pushed from behind with just
punishments.
Mo-zi wrote most vehemently against offensive warfare. Everyone condemns stealing
and violence against others on an individual level. Yet when it comes to the greater
injustice of offensive warfare against other states, gentlemen do not know enough to
condemn it; instead they praise it and call it just. To kill one person is a capital crime; but
when states kill hundreds, they praise it and write down the record for posterity. Mo-zi
complained that the feudal lords of his day continued to attack and annex their
neighboring states, claiming they were honoring justice.
The ancient sage kings strove to unite the world in harmony in order to bring people
together. Contemporary rulers examine the relative merits of their soldiers and weapons
and then set off to attack some innocent state where they destroy crops, cut down trees,
raze walls, fill in moats and ponds, slaughter animals, burn temples, massacre the people,
and carry away their treasures. The soldiers are urged on with the idea that to die is the
highest honor, and the penalty for running away is death. Does this benefit heaven? It is
attacking the people of heaven. Does this benefit humans? Mo-zi ironically wrote,
But murdering men is a paltry way to benefit them indeed,

and when we calculate the expenditures for such warfare
we find that they have crippled
the basis of the nation's livelihood
and exhausted the resources of the people
to an incalculable degree.13
Mo-zi recounted how many hundreds of officials and how many thousands of soldiers
were required for these expeditions that might last several years. Meanwhile officials
must neglect government, farmers their crops, and women their weaving. If one-fifth of
the supplies and weapons are salvaged afterwards, it is considered fortunate. Countless
men will desert or die of starvation, cold, and sickness. He asked if it is not perverse that
rulers and officials delight in the injury and extermination of the people of the world.
Usually it is the larger states like Qi, Jin, Chu, and Yue that attack the smaller ones,
which is like destroying what one does not have enough of for the sake of what one
already has in excess. In this way many states have been made extinct, while hardly more
than these four powerful states remain. The world has become as weary as a little boy
who has spent the day playing horse.
Mo-zi wished someone would conduct diplomacy in good faith and think first of how to
benefit others, would feel concerned with others when a large state commits an unjust act,
would with others help rescue the small state that is attacked by a large state, and would
help small states repair their defenses and get supplies of cloth and grain and funds; then
the smaller states would be pleased. If others struggle while one is at ease, and if one is
merciful and generous, the people will be won over. If one substitutes good government
for offensive warfare and spends less on the army, one will gain rich benefits. If one acts
according to justice and sets an example for others, then one will have no enemies and
bring incalculable benefit to the world.
Mo-zi also recommended moderation in expenditures by avoiding beginning enterprises,

employing people, or spending wealth on anything that is not necessary, such as elaborate
funerals and courtly musical and cultural extravaganzas. A strict utilitarian, Mo-zi
considered only the pragmatic value of activities and expenditures, complaining that
luxurious music and arts for the court drain the wealth and abilities of the people.
Mo-zi believed that heaven knows of the crimes people commit. Heaven loves justice and
hates injustice. If we lead the people to devote themselves to justice, then we are doing
what heaven wants. How does one know heaven wants justice? In the world where there
is justice there is life, wealth, and order, and where there is no justice there is death,
poverty, and disorder. Since heaven desires life, wealth, and order, it follows that it
desires justice. Whoever obeys the will of heaven by loving all people universally and
working for their benefit will be rewarded. Those who disobey the will of heaven by
showing partiality and hatred in injuring others will surely incur punishment. The former
regard justice as right, but the latter believe force is right.
Heaven desires that those who have strength work for others, those with wealth share
with others, those above attend diligently to government, and those below diligently carry
out their tasks so that the state will be well ordered. When the state avoids armed clashes
on its borders, when it devotes its efforts to feeding the hungry, giving rest to the weary,
and taking care of its subjects, then human relations will be good. Mo-zi believed that
heaven loves the world universally and seeks mutual benefit for all creatures. There is not
even the tip of a hair that is not the work of heaven. For Mo-zi the will of heaven was like
the compass to the wheelwright or a square to a carpenter; it is the standard to measure
government as well as words and actions. The sage kings devoted themselves to
universality and shunned partiality, but the feudal lords regard might as right.
For Mo-zi those with a universal mind love a friend the same as themselves, and their
friend's father the same as their own father. Thus they will feed those who are hungry,
clothe those who are cold, take care of those who are sick, and bury those who die.
Would it be wiser to entrust one's parents to such universally minded people or to those
who are partial? Likewise rulers ought to care for their subjects in the same way as
universally minded people do, and government ought to treat another state the same as its
own state. Such a government would never attack another state. By not threatening other
states they would be left in peace, and by reducing military expenditures prosperity
would result. Mo-zi believed that warfare as mass murder was that much more of a crime
than a single murder, and yet often people praise war and call it just. Murdering people is
hardly the way to benefit them, and the expenditures of warfare cripple the nation's
livelihood and exhaust the resources of the people. During war the affairs of government
are neglected, the farms lie fallow, and many of the best people are lost. Mo-zi concluded
by asking if rulers who glory in injuring and exterminating the people of the world are
not perverse.
Mencius
Mencius (371-289 BC) studied under the pupil of Confucius' grandson, and his writings
became one of the four Confucian classics. Like Confucius and Mo-zi, he was a
professional teacher and a political advisor who traveled from state to state. According to
the historian Sima Qian, Mencius went to Qi to serve King Xuan. He also went to Liang,
where King Hui found his views impractical and remote from reality before he fully
listened to them. Then Mencius retired, and with the help of his disciple Wan Zhang and
others he wrote his philosophy in seven books.
The first book of Mencius begins by describing his visit to King Hui of Liang in Wei; he
ruled from 370 to 319 BC. The aged king assumed that Mencius came a long way
because he believed he could bring profit to his state. Mencius replied that concern for
profit is what imperils a state; all that matters is what is good and right. King Hui said he
had worked hard in governing and asked why his population had not increased. Mencius
told him that he was too fond of war. If he did not interfere with the busy seasons in the
fields, then the people would have more grain to eat. If he did not allow nets with too fine
a mesh to be used in the large ponds, there would be more fish to eat. If the cutting down
of trees with axes was limited, there would be enough timber. By caring for education in
village schools and teaching proper human relationships, humans would respect each
other and their king. But failing to garner surplus food or distribute it when people are
starving, saying it is the fault of the harvest, is like killing a man and blaming it on the
weapon. Good government reduces punishment and taxation, gets the people to plow
deeply and weed promptly, and helps the able to learn.
The king of Liang asked Mencius how the empire could be settled, and he replied that
one who is not fond of killing could unite it; but among the shepherds of people at that
time there was not one doing so. Mencius said that King Hui could become a true king by
bringing peace to the people; but he was failing because he did not practice kindness. It
was not that he lacked the ability, but he had refused to act in the proper way. Mencius
knew that the king wanted to extend his territory, rule over the central kingdoms and
bring peace to the barbarians on the borders; but his way of going about it was like
looking for a fish by climbing a tree. Not only was it unlikely he would find it; but his
way was worse because it would also cause disaster. If he practiced good government, the
office seekers would want to be in his court, the farmer to till his land, the merchants to
use his marketplace, the travelers to go by his roads, and all those who hate their rulers
would come to him with their complaints. Mencius said that only a gentleman can keep a
constant heart; the people tend to lose constancy and go astray, falling into excesses. To
punish them then is like setting a trap for them. A bright ruler makes sure they have what
they need before he drives them toward the good; thus it is easy for them to follow him.
To accomplish this he must go back to the fundamentals of nurturing the people's needs
and providing education.
When King Hui died, his successor seemed to Mencius to lack dignity; so he went to
advise Xuan, who had become king of Qi in 320 BC. Mencius suggested that King Xuan
share his enjoyments with his people, for when a king's park is open to the people they
consider it small; but when they are prohibited from entering it, they naturally think it is
too large. King Xuan asked how he could promote good relations with other states.
Mencius said that by submitting to a state smaller than his one delights in heaven and
enjoys possession of the empire, and in submitting to a larger state one is in awe of
heaven and enjoys the possession of one's own state. Mencius told how Duke Jing
followed wise advice and opened his granaries for the poor; another ruler cared for the
aged and orphans.
Although King Xuan said these things were well spoken, he could not put them into
practice because he loved money and women. When Mencius asked the king what should
be done if someone entrusted his wife and family to the care of a friend, and they were
allowed to suffer cold and hunger, the King said he should break with his friend; if the
marshal of the Guards could not control his guards, he should be replaced. Yet when
Mencius asked what should be done if the whole realm is ill-governed, the King turned to
his attendants and changed the subject. Mencius advised that when the attendants all give
the same recommendation and the counselors and everyone else does also, it still should
be investigated to see if what they say is true. In this way good and wise men may be
appointed, and unsuitable officers may be removed.
King Xuan asked if regicide was permitted since Shang founder Tang banished Jie, and
King Wu marched against the last Shang king; but Mencius responded that these rulers so
mutilated humanity that they should be called outcasts not kings. In 315 BC the king of
Yen abdicated in favor of his prime minister Zizhi, causing a revolt in Yen. Mencius was
asked if it was all right to march on Yen. He said yes, because the king had no right to
give Yen to another; but he explained that he was not encouraging Qi to invade Yen,
because only a heaven-appointed officer had the right to do so. After Qi invaded Yen,
King Xuan asked Mencius if he should annex Yen. Mencius said that if annexing it
would please its people, then it could be done; but if annexing it antagonized its people,
then he should not. Qi annexed Yen, and most of the feudal lords planned to aid Yen.
King Xuan asked Mencius how he should meet the threat. Mencius referred to the
example of Tang, founder of the Shang dynasty and then gave the following advice:
Now when you went to punish Yen

which practiced tyranny over its people,
the people thought
you were going to rescue them from water and fire,
and they came to meet the army,
bringing baskets of rice and bottles of drink.
How can it be right for you to kill the old and bind the young,
destroy the ancestral temples
and appropriate the valuable vessels?
Even before this,
the whole Empire was afraid of the power of Qi.
Now you double your territory
without practicing good government.
This is to provoke the armies of the whole Empire.
If you hasten to order the release of the captives, old and young,
leave the valuable vessels where they are,
and take your army out
after setting up a ruler in consultation with the men of Yen,
it is still not too late to halt the armies of the Empire.14
Mencius later explained that he never intended to stay long in Qi; but he was unable to
leave because the war broke out. Duke Mu of Zuou asked Mencius what he should do
after thirty-three of his officers died without the people helping them. Mencius recalled
that in the years of bad harvest nearly a thousand of his people had suffered in spite of
full granaries because his officials had not informed him of what was happening. Zeng-
zi's warning that what you mete out will be paid back to you came to pass. Mencius said
the Duke should not hold a grudge against the people, because if he practices good
government, they will love their superiors and even die for them.
Mencius advised Duke Wen of the small state of Teng to do good and hope that heaven
will grant success. In starting an enterprise a gentleman can only leave behind a tradition
that can be carried on. He cited the case of a leader of Bin, who told his people that the Di
tribes wanted their land, and so rather than bring harm to them he was leaving. The
people of Bin realized that he was a good man and flocked after him as if to market.
Others decided to stay and defend their land. These were the two choices.
Mencius declared that the appearance of a true king was never more overdue than in his
time when the people suffered under such tyrannical governments. He did not just admire
the ancients; he believed that twice as much could be done in his time with half the effort.
Along with the legendary sages, Bo Yi and Yi Yin, he admired Confucius most of all.
They were capable of winning the homage of the feudal lords; but if they had to kill one
innocent person in order to gain the empire, none of them would have consented to do so.
People only submit to force unwillingly because they are not strong enough to resist; but
when they submit to the transforming influence of ethics, they do so sincerely with
admiration in their hearts. Goodness brings honor, but cruelty brings disgrace. When the
good and wise rule, the able are employed; in times of peace the laws can be explained to
the people, but the ruler indulging in pleasures and indolence courts disaster. If the good
and wise are honored and the able are employed, gentlemen will come to the court. If
goods are exempted from taxation in the marketplace and premises are exempted from
land taxes, traders will come. If there is no fee at border stations, travelers will come. If
tillers pay no land tax but help in the public fields, farmers will come.
Mencius believed that no one is devoid of a heart sensitive to the suffering of others and
used the example of a baby about to fall into a well. Anyone will naturally be moved by
compassion to prevent the tragedy, not to get into the good graces of the parents nor to
win praise nor because one dislikes to hear a child cry. Whoever is devoid of a heart of
compassion and shame over right or wrong is not human. From this heart comes
goodness, duty, courtesy, propriety, and wisdom; anyone lacking these is a slave.
Practicing the good is like archery: when one fails to hit the mark, one must correct
oneself. If others do not respond to your love, look into your own humanity. If others fail
to respond to your governing, consider your own wisdom. If others do not return your
courtesy, look at your own respect. Whenever you fail to achieve your purpose, examine
yourself.
The best person, like the great Shun, is not afraid to learn from others, and after doing
good oneself goes on to help others do good. Mencius believed that the good and talented
ought to help those who are less so. Only one who will not do some things is capable of
doing great things. He warned people to think of the consequences before pointing out
the shortcomings of others. Doing what is right was paramount for Mencius, as he
believed that a great person might not always keep one's word or see actions through to
the end, if these were not right. A superior person finds the way in oneself, is at ease with
it, and draws deeply from it, finding its source wherever one turns. Those who follow the
way have many supporters; those who do not have few. At court rank is exalted, and in
the village age is respected; but for assisting the world and governing people virtue is
best. Mencius accused the governor of Ping Lu of refusing to report to duty several times
because he allowed his people to starve during a famine.
Mencius recommended that if farmers help each other to keep watch and nurse each other
in illness, they will live in love and harmony. The way cannot be bent to please others; no
one has ever straightened others by bending oneself. Mencius mentioned that the current
teachings in the empire were those of Yang Zhu and Mo-zi. Yang Zhu taught everyone
for oneself, and Mo-zi advocated love without making any preference for family.
Mencius felt this was no better than beasts. Mencius believed that love of one's parents
was the first step which could lead to peace in the empire. Pleasing one's parents begins
by being true to oneself which depends on understanding goodness. By pleasing one's
parents one can win the trust of friends, the confidence of superiors, and thus govern the
people.
Mencius referred to Confucius criticizing Ran Qiu for agreeing to raise taxes. How much
more would he reject those who wage war on behalf of rulers to gain land and fill the
plains with the dead! Mencius called this showing the land how to devour human flesh.
For Mencius, a great person retains the heart of a child. He felt that even goodness could
not be used to dominate people. One can only succeed by using goodness for the welfare
of the people, and one can never gain the empire without their heart-felt admiration. The
good retain their hearts and love others, and the courteous respect others. Sages may live
in retirement or in the world, but they always keep their integrity intact. The heart of
compassion is good; the heart of shame is dutiful; the heart of respect is appropriate; and
the heart of right and wrong is wise. Mencius said, "Seek and you will find it; let go and
you will lose it."15 People become different because of what ensnares their hearts. The
sage is merely the one who discovers what is right and reasonable in the heart.
Mencius observed that once the trees had been luxuriant on Ox Mountain, but being near
a city they were constantly chopped by axes. With rain and dew new shoots came out; but
then cattle and sheep grazed upon the mountain, leaving it bald. Is this the nature of the
mountain? Similarly humans lose their true hearts, just as the trees were lopped off day
by day. Humans rest at night, but each day dissipates what has been gained. When what
was original is no longer preserved, they become like animals. Anything will grow with
the right nourishment, but without it anything will wither away. Goodness is the heart,
and conscientiousness is the correct road. When the heart strays, people often fail to go
after it; yet when chickens stray, people will retrieve them. For Mencius the sole concern
of learning is to go after this strayed heart. People love all the parts of their person.
However, the petty person harms the more important in seeking what is less valuable,
while the great person nurtures the parts of greater importance. Heaven has given to
humans a heart that can think and tell the difference. However, if one does not think, one
will not find the answer.
Mencius compared goodness to water, which can overcome the cruelty of fire. Some try
to put out a cartload of burning wood with a cup of water and then say water cannot
overcome fire. To do this is to place one on the side of the most cruel; in the end they
perish. The way is like a broad road that is not difficult to find. The problem is that
people simply do not look for it. Those who do look for it will find enough teachers.
Once Mencius met a man, who was going to Chu to persuade them that war was
unprofitable. Mencius commended his purpose but suggested that by putting profit first
ethics may be excluded, and the result will be chaos. By placing the ethics of what is best
for all before people all human relationships can be made mutually beneficial.
Mencius explained how morality had degenerated from the three ancient emperors to the
five protectors of the feudal lords to the current feudal lords and their counselors, each of
which offended against those who came before. The emperor used to inspect the domain,
and the feudal lords reported on their duties; those who needed it were given aid. In the
feudal system lords were rewarded with land. If the land was neglected, the good and
wise overlooked, and grasping men put in power, then the lord was reprimanded. Thus
the emperor punished but did not attack, while the feudal lords attack but do not punish.
The protectors then intimidated the feudal lords to attack other feudal lords.
The most illustrious of the protectors, Duke Huan of Qi, got the feudal lords to agree to a
pledge which included first: not punishing dutiful sons nor putting aside heirs nor
elevating concubines; second: honoring the good and wise and training the capable; third:
respecting the aged and being kind to the young, guests, and travelers; fourth: not making
offices hereditary, nor letting one man hold more than one office nor allowing a feudal
lord to execute a counselor solely on his own authority; and fifth: not allowing diversion
of dikes nor prohibiting the sale of rice. Today, complained Mencius, the feudal lords
violate all of these five injunctions. Yet Mencius concluded that the crime of encouraging
a ruler to evil deeds is small compared to the pandering to his unspoken evil desires. Thus
the counselors of the time offend against the feudal lords.
Mencius held that a good person would not even take from one person to give to another,
let alone seek territory at the cost of human lives. To enrich a ruler, who is neither
attracted to the way nor good to the people, is like enriching a tyrant. When about to
place a great responsibility on a person, heaven may test one with hardship and frustrated
efforts in order to toughen one's nature and correct deficiencies. People usually only
mend their ways after making mistakes. Those whose minds are frustrated learn how to
innovate.
Mencius believed that those who understand their own nature will know heaven; by
retaining the heart and nurturing their nature they serve heaven. He found no greater joy
than finding upon self-examination that he is being true to himself. He taught the golden
rule of trying your best to treat others as you would wish to be treated yourself as the
shortest path to goodness. The best person does not abandon what is right in adversity nor
depart from the way in success. In obscurity one can perfect one's own person; in
prominence one can perfect the whole empire as well. For Mencius good government was
not as important as good education, because the people fear good government; but they
love good education. Good government wins their wealth, but good education wins their
hearts. Mencius believed it contrary to goodness to kill even one person and contrary to
justice to take what one is not entitled to. The wise person knows everything but
considers only what demands attention urgent. The good person loves everyone but
devotes oneself in close association with the good and wise.
Mencius pointed out how Duke Hui of Liang extended his ruthlessness from those he did
not love to those he did by sending to war even the young men he loved, whereas a good
person extends one's love to those one does not love. Mencius could find no just wars in
the Spring and Autumn Era but only peers trying to punish one another by war. He
considered those who thought of themselves as military experts to be grave criminals.
The trouble with people, he thought, was that they leave their own fields to weed others'
fields, being exacting toward others but indulgent toward themselves. Like Confucius,
Mencius rejected high taxes and warfare; he said that those who are skillful in warfare
deserve the severest punishment. The sovereign of a state who loves humanity will have
no enemy in the world. The sage achieves humane government by means of education,
not by means of weapons. Mencius cited the expedition of King Wu. The king told the
people not to fear, because he was bringing peace to them, not war. On hearing this, the
people bowed their heads and prostrated themselves to the ground. The expression "to
battle" should mean "to rectify." If everyone wished to be rectified, what need would
there be for war?
Mencius believed that human nature is innately good and that we need only discover the
heart. He criticized Mo-zi's doctrine of universal love without distinctions, advocating
humanity that discerns the proper distinctions in human relationships. He recommended
humane government and felt that justice is far more important than utility and profit.
Mencius believed that virtue is inherent in everyone's nature and that therefore everyone
is equal to everyone else; also the people are most important in the state, and they have
the right to change their government.
Notes
1. Chun Ts'ew, with the Tso Chuen tr. James Legge, 9:27:2, p. 534.
2. Ibid.
3. Lao-zi, Way Power Book (Dao De Jing) 33 tr. Sanderson Beck in Wisdom Bible, p. 21.
4. Ibid., 8.
5. Ibid., 57.
6. Analects tr. Arthur Waley, 7:22.
7. Ibid., 4:8.
8. Ibid., 7:10.
9. Ibid., 12:19.
10. Ibid., 2:15.
11. Higher Education tr. Sanderson Beck and Ken Tsang in Wisdom Bible, p. 40-41.
12. Basic Writings of Mo Tzu tr. Burton Watson, p. 41.
13. Ibid., p. 54.
14. Mencius tr. D. C. Lau, 1B:11, p. 70.
15. Ibid. 6A:6, p. 163.
Copyright © 2003-2005 by Sanderson Beck
Swami Paramarthananda tells a story about a game he used to play as a child. They
would take a child into a room that was entirely empty and then would place pillows
about the room and stand the child up against one wall. He was told to memorize the
positions of the pillows and then they blindfolded him. He was then told that he had to
cross the room to the other wall without touching any of the pillows. The other children
then watched as he very carefully edged his way forward. Whenever they laughed, he
would retreat and move sideways before trying again. Eventually he reached the other
wall and was allowed to remove the blindfold. He then discovered that all of the pillows
had been removed before he began and that he had been moving across an empty floor
trying to avoid non-existent objects.
And he says that mokSha is like this. As seekers, we make our way through life trying
to avoid all the pitfalls of self-ignorance and arrive at the other wall of Self-knowledge
and enlightenment. But when we attain enlightenment, we realize that there never were
any obstacles to begin with. In a sense, the ignorance was non-existent – tat tvam asi
already.
About Reincarnation
Sri Parthasarathy has a nice story about this. It is about an apparently mad hermit who lives outside of a
village. Each day at sunrise he emerges from his cave and begins to push a huge boulder up the adjacent
hillside. Heavy though it is, he struggles in the growing heat of the day until eventually he manages to
reach the top. As soon as this has been achieved, he turns around, pushes the boulder over the edge and
watches as it rolls all the way back down to the bottom. He laughs out loud at this and then returns to his
cave for the day. He becomes so notorious that people come from miles around to watch this insane
activity and shake their heads in bewilderment. One day, several strangers come to the village explaining
that they are disciples of a famous Sage who deserted them several years ago. They are told about the
hermit but that this cannot be their master since he is clearly quite mad. Nevertheless they go to watch the
next day and after the exhibition, fall on their knees before him – it is their master. Asked about his
strange behavior they explain that all of the hermit’s efforts are to try to illustrate to us our own ludicrous
situation. We have spent probably millions of lives, working our way up from plants and insects to the
pinnacle of evolution where we now stand on the brink of realizing our divine nature. And, for the sake of
a few transient worldly pleasures, we throw all of this away and go back to the beginning.
ADVAITA VEDANTA
Transliteration Key
Introduction -
The advaita philosophy is not easy to explain briefly, and it is not my intention
to repeat in a www home page what takes whole volumes for accomplished
experts. I will content myself with providing a brief synopsis of the various
aspects of advaita vedAnta.
A very important assumption in all vedAnta is that man suffers from bondage
in the course of his life in this world. This is said to be sam.sAra, which
involves being caught in an endless cycle of births and deaths. The quest
therefore is to seek a way out of this bondage, to break the cycle of rebirths and
attain moksha or liberation. The most important issues in vedAnta have to be
understood with respect to what constitutes bondage and what constitutes
liberation. The advaita school is of the view that jnAna (knowledge) of man's
true nature is liberation. Bondage arises from ignorance (avidyA) of man's true
nature, and therefore removal of ignorance roots out this bondage. Liberation is
therefore nothing more or nothing less than man knowing his true nature. This
true nature is his innermost essence, the Atman, which is nothing other than
brahman. He who knows this, not merely as bookish knowledge, but through
his own Experience, is liberated even when living. Such a man is a jIvanmukta,
and he does not return to the cycle of rebirths.
brahman -
It may be noticed that at first glance, advaita's solution to the problem of man's
liberation does not seem to involve God as a Creator or a Savior at all. If all
that is required is to know one's own true nature, what role does God have to
play in this universe? advaita's answer to this issue is buried in the advaitic
conception of brahman. One is the view of the brahmasUtra that brahman is at
once both the instrumental and the material cause of the universe. The
brahmasUtra holds such a view because there is nothing that can be said to
exist independent of brahman. Is brahman then just a name for a universal set -
the superset of all things in this universe? Not so, because brahman has been
described as beyond all change, whereas the perceived universe is full of
change. Still, this universe is said to have brahman as the only cause. At the
same time, to understand brahman truly is to know It to be devoid of parts and
diversity, and beyond all causality/action. Such a conception of brahman
derives from the upanishads, which say sarvam khalvidam brahma - all this is
indeed nothing but brahman - on the one hand, and neha nAnAsti kincana -
there is no diversity here - on the other. Thus, the conception of brahman as a
Creator in advaita is a unique one, and directly relates to the advaita views on
causality.
Causality: pariNAma and vivarta -

There are different theories of causality described by advaita vedAntins, but
they are all agreed that brahman is the sole cause of the universe, i.e both the
instrumental and the material cause of the universe. The axiom that the One
brahman is the cause of the many-fold universe is the foundation on which the
entire system of advaita vedAnta is based, and numerous efforts have been
made over the centuries, to address logical problems arising out of it. This
brahman is also held to be eternal and changeless. It is easy to understand
brahman as the instrumental cause of the universe. This view is not very
different from the traditional perspective shared by almost all religions - some
creator is usually credited with having created this universe. This creator is the
instrumental cause of the universe. What differentiates the standard vedAnta
position from such general theistic views is that brahman is simultaneously
also the material cause of the universe. In other words, creation is never ex
nihilo, but proceeds out of brahman Itself, although brahman remains
unchanged.
Common-sense views of material causality always involve some kind of
change. Thus, for example, milk is said to be the material cause of curds.
However, in the process of curdling milk, the milk cannot be recovered. All we
have at the end is the curds, the milk being irretrievably lost. This kind of
causality involving change is called pariNAma. There is another kind of
material causality. For example, gold is the material cause of an ornament made
out of gold. In the process of making the ornament, the metal does not change
into something else. It is only drawn into another form, from a lump to an
ornament; the gold remains gold. This kind of causality is called vivarta, where
the material cause itself does not change into something else. The chAndogya
upanishad makes very telling use of this kind of causality in its illustrations of
how "Being" alone is the original cause (sadeva saumya idam agra AsIt,
ekameva advitIyam), and how all perceived change is only in the realm of name
and form, dependent on language (vAcArambhaNam vikAro nAmadheyam).
The reality of gold is quite independent of what shape it is in.
Although SankarAcArya makes use of both kinds of causality ( pariNAma and

vivarta) in his analogies, he denies that brahman's role as the material cause of
the universe involves any change in the essence that is brahman. In the logical
extreme, both pariNAma and vivarta views of causality are deficient, as they
presume a separate reality of the effect, apart from that of the cause. Therefore,
the most subtle arguments in advaita vedAnta turn upon the ajAti vAda notion -
that there is no real creation. vivarta and pariNAma are both seen as convenient
ways of describing causality, only if some provisional reality is conceded for
the notion of creation. Those who follow the dRshTi-sRshTi vAda also maintain
that brahman is beyond all causality. However, most post-Sankaran authors,
who teach in accordance with what is called the sRshTi-dRshTi vAda, opt for a
vivarta notion of causality, as far as accounting for all creation is concerned. It
should be remembered that the conception of brahman as both the material and
instrumental cause of the universe implies a very special kind of causality, one
that is not similar to any other, and that cannot therefore be captured
completely by any analogy. It is as if brahman has acted upon itself in order to
produce this universe, that is full of change. Yet, the upanishads abound with
passages denying that any change is possible in brahman, and indeed
SankarAcArya denies that brahman really acts. brahman is also described as
devoid of all attributes, along with passages that glorify brahman as ISvara, the
Lord of this universe, with infinite attributes.
nirguNa and saguNa brahman -

To resolve such passages in the upanishads, advaita vedAnta maintains that
really brahman is devoid of all attributes, and is therefore known as nirguNa.
brahman may be described as in the upanishads, as Truth (satyam), Knowledge
(jnAnam), Infinite (anantam), or as Being (sat), Consciousness (cit), Bliss
(Ananda), but none of these terms can be truly interpreted as attributes of
brahman as a Super-person/God. Rather, it is because brahman exists, that this
whole universe is possible. It is because brahman exists that man ascribes
attributes to brahman. However, brahman's true nature cannot be captured in
words, for all these attributes are ultimately just words. Hence, it is man's
ignorance of Its true nature that postulates attributes to brahman, thereby
describing It in saguNa terms (with attributes). This saguNa brahman is ISvara,
the Lord, whose essential reality as brahman is not dependent on anything else,
and does not change because of the production of this universe. Therefore,
advaita holds that brahman's own nature (svarUpa- lakshaNa) is devoid of any
attributes (nirguNa), while It is seen for the temporary purposes of explaining
creation (taTastha- lakshaNa) to be ISvara, with attributes (saguNa).
So much for saguNa and nirguNa brahman. If brahman cannot be held to have
suffered any change because of creation of the universe, then what is the status
of this universe? Since the cause does not undergo any change in the process of
producing the effect, it is held that the cause alone is Real. The universe only
partakes in reality inasmuch as it is to be considered as dependent on brahman.
Therefore the upanishads say, " sarvam. khalvidam. brahma." If the universe is
considered to be independent of brahman, then it has no real Reality, although
the world of human perception can never reveal this truth. This is simply
because brahman Itself is never an object of human perception. It is this
characteristic of dualistic knowledge, derived from perception alone, that
prompts the advaitin to call it mithyAjnAna (false knowledge).
avidyA and mAyA -

Why does human perception fail to see brahman directly? SankarAcArya
attributes it sometimes to avidyA (ignorance) and sometimes to mAyA (the
power to deceive). As the bRhadAraNyaka upanishad puts it, "vijnAtAram. are
kena vijAnIyAt?" - How is the Knower Itself to be known? It also stands to
reason, therefore, that any effort at characterizing brahman falls far short of
brahman. No words reach brahman; how can mere verbal descriptions claim to
describe It? advaita now turns to the ancient technique of adhyAropa-apavAda
(sublation of superimposition) to explain this. Thus, although brahman is called
the instrumental and material cause of the universe, advaita tells us that this is
only a preliminary view of brahman, motivated by a need to explain creation of
the universe. In order to understand brahman, one has to go beyond this
preliminary view, and understand brahman in Itself, not necessarily in relation
to the universe. Then it is understood that the whole universe is only
superimposed on the underlying Reality that is brahman. To really know
brahman, one needs to sublate this superimposition, and look at the substratum
(adhishThAna) that is brahman. As for the exact nature of avidyA and mAyA,
later authors seem divided into two major schools of thought, namely the
bhAmatI and the vivaraNa schools.
brahman = Atman -
What then of the human self, the jIva? It is here that advaita comes up with the
most radical answer, one that is unacceptable to all other schools of vedAnta.
According to advaita, what is called the universe is in reality not other than
brahman. Similarly, what is called the jIva is in reality, the Atman, which is
also nothing other than brahman Itself. The real jIva is the Atman, which is
unchanging, ever free, and identical with brahman. This is said on the basis of
upanishadic passages where the Atman is explicitly equated with brahman.
This equation of Atman with brahman is also explained by means of
adhyAropa-apavAda. By sublating the superimposition of human shortcomings
and attributes on the Atman, the pure Atman, the substratum, shines forth as
brahman Itself. The mani-fold universe and the individual self, which considers
itself bound, are both superimposed upon that Transcendental Reality which is
brahman. Once the superimposition is understood for what it is, the individual
is no more an individual, the universe is no more the universe - all is brahman.
This doctrine of advaita should not be misinterpreted to mean that the human
self is in and of itself God, without any qualification whatsoever.
SankarAcArya most emphatically asserts that such is not his intention. On the
other hand, he is at great pains to point out that one who is desirous of moksha
needs to overcome his human shortcomings in order to achieve full liberation.
Sankara prescribes rigorous prerequisite qualities for the person who is to study
vedAnta. These form the practical aspect of the effort to rise above and sublate
the characteristics of the human jIva, in order to understand the
Atman/brahman. The non-dual reality of the Atman is revealed to the intense
seeker, as an experience that defies words. One might call it a mystic
experience of brahman, in which to know brahman is to be brahman. Thus,
rather than being atheistic or non- theistic, advaita vedAnta is meta-theistic: it
points to the basic underlying Reality of all, including what humans call God,
what humans call the universe, and what humans call human. This Reality is
the unchangeable brahman.
tattvamasi -
At this juncture, it is instructive to look at the advaitin interpretation of the
chAndogya statement tattvamasi, following SankarAcArya. This is one of the
four statements that have become well- known as the upanishadic
mahAvAkyas, which equate Atman with brahman. The four most important
mahAvAkyas (one from each veda) are:
- "ayamAtmA brahma" (muNDaka)

- "tattvamasi" (chAndogya)
- "aham brahmAsmi" (bRhadAraNyaka)
- "prajnAnam brahma" (aitareya)
Sankara explains tattvamasi as follows. tat is a common designation for

brahman in the upanishads, while tvam (thou) addresses the student. The
sentence states an equation of two seemingly different entities tat - that, and
tvam - thou, by means of the verb asi - are. In general, brahman (tat) is
commonly understood as ISvara (saguNa brahman), with an infinity of
attributes, including the power of creation. tvam is the individual who is bound,
who is embodied, and who is in need of liberation. The difference between
tvam and tat seems to be a matter of common knowledge for all individuals.
What is the reason for the upanishad to teach an identity then? An identity
cannot be stipulated, even in infallible Sruti, if there is a real difference.
Keeping in mind that Sruti is infallible, advaita therefore concludes that really
there is no ultimate difference between tat and tvam.
The identity expressed in a statement like tattvamasi is therefore held to be

Real, and its realization constitutes the height of knowledge (jnAna). Direct
experience of this jnAna is in fact moksha. It also follows that since this
identity is not perceived normally, difference arises out of avidyA, ignorance of
the true nature of Reality. Since Sruti is superior to perception, this identity is
indeed the supreme truth, all difference being in the realm of relative
perception. If non-dualism is the true nature of Reality, why is this difference
perceived in the first place? Given advaita's basis on the non-dualistic
scriptures, the perception of difference remains, in the final analysis,
inexplicable. This is labeled "anirvAcya/anirvacanIya " in advaita - something
that can never be fully understood by the human mind. Since perception of
duality presupposes avidyA, no amount of logical analysis, itself based on this
duality, will satisfactorily explain avidyA. Hence, SankarAcArya is not much
interested in explicating avidyA, except to acknowledge its presence in all
human activity, and in trying to overcome it to understand brahman.
vyavahAra and paramArtha -

This exegesis of scripture leads to the well-known advaitic doctrine of two
levels of understanding: vyAvahArika satya (phenomenal or relative reality or
just "reality", where duality is seen) and pAramArthika satya (transcendental
reality, or "Reality", non-duality). One important upanishadic source for
advaita vedAnta's theory of two levels of truth is the analysis of the Atman as
"neti, neti" - not this, not this. This is from the bRhadAraNyaka upanishad.
This upanishad also describes the highest state of the Atman in purely non-
dualistic terms - "yatra tvasya sarvam AtmaivAbhUt, tatra kena kam
paSyet? ..... vijnAtAram. are kena vijAnIyAt?" - Where the Atman alone has
become all this, how is one to see another? ..... How is the Knower to be
Known? Most advaitins point to the quotation from the bRhadAraNyaka that
immediately precedes this: "yatra tu dvaitamiva bhavati, ..." - where there is
duality, as it were, ... - as the scriptural basis for saying that perception of
duality is an appearance only, "as it were" and not the supreme Reality. This
rejection of all characterization as partial at best, and ultimately untrue, means
that the Atman is beyond all duality, and all attempts to describe It fail, because
language itself presupposes duality. This via negativa approach is very much
favored in advaita vedAnta. This emphasis on identifying the Atman with
brahman by means of sublating the commonly understood characteristics of
each term, to affirm the real nature of the Atman, is central to advaita vedAnta.
Note: The standard vedAntic position is that brahman is both the material and
the instrumental cause of the universe. This is a notion shared by advaita,
viSishTAdvaita and the various bhedAbheda schools of vedAnta. The dvaita
school denies that brahman can be the material cause of the universe, and (in
my opinion) goes against the brahmasUtras in the process.
References:
There is a large body of literature on advaita vedAnta. Check the bibliography

page for a list of references.
Last updated on May 5, 1999.
The advaita home page

Advaita Vedanta
An introduction to Hinduism's most
influential philosophy, with
recommendations for further reading and
links.
The concept of maya (literally "magic")
distingushes Advaita Vedanta from other
philosophies. Maya creates apparent
ADVAITA VEDANTA is the most multiplicity in a universe where only
Brahman really exists.
influential Hindu philosophy. Like all
forms of Vedanta, it attempts to
synthesize the teachings of the
Upanishads into a single coherent
doctrine. Unlike other forms of Vedanta,
it teaches that there is only one real thing
in the universe and that everything else
is illusory.
Advaita Vedanta is closely associated

with Jñana Yoga, the yoga of
knowledge.
People sometimes refer to Advaita Vedanta by other

names including nondualism, nonduality, monism,
Mayavada, or the Sankara School. People also
sometimes abbreviate the name to "Advaita" or
"Vedanta."
In this article, we'll call it Advaita .
The Main Ideas of Advaita Vedanta
According to Advaita, only the innermost part of

you is aware or conscious. No other part of you can Only the Atman
feel or see or know anything. The name in Sanskrit is aware
for this awareness is atman. It's the part of you that's
really you, and it corresponds to the soul in Western
philosophy.
Now here's where it gets interesting. According to

Advaita, your atman (and mine and everybody's) is
the same as the underlying absolute reality of the
whole universe, which is called Brahman. Brahman
Brahman is what
corresponds to the Western idea of God, except that really is
it isn't a a super-powerful person. It's impersonal; it's
the source of everything; it's what the universe
really is.
In short, your inner self — the true "me" — is God.
This idea, which is the fundamental idea of the

Upanishads on which Advaita is based, can be
expressed in the form of an equation:
Atman =
Atman = Brahman Brahman
Or, in Western terms:
Soul = God.
What distinguishes Advaita from other There is only

interpretations of the Upanishads is this: Advaita one awareness,
Brahman
asserts that since there is only one Brahman, there is
only one Atman. There's only one "me" and we all
share it. We're all one "thing" — Brahman.
Moreover, only Brahman is real. The other things in The other things
the universe, like bicycles and umbrellas and our are maya,
illusions
bodies, are maya. Maya is illusory because it seems
to be different from Brahman but it's not. Since
maya misleads us in this way, and because it's
impermanent, Advaita says that maya is unreal.
The most important way that maya fools us is with Maya tricks us
regard to our selves. We think we are our bodies, our with regard to
our selves.
thoughts, our desires, and so forth. But those things
are maya. They seem to be "me" but this is an
illusion. Actually, our awareness (the part that is
really "me") is something else: Brahman.
This is an enormously strange and radical idea. It

means that you aren't you; you aren't any kind of
person, really. You are the supreme reality that
underlies the entire universe. The person who seems
to be in your head, the person you believe yourself
to be, is merely a psychological illusion.
Why Does This Matter?
Advaita Vedanta is important because by

understanding it, you may be able to come closer to
self-realization. In fact, by making the effort to
understand it, you are engaging in Jñana Yoga, the
yoga of knowledge, one of the traditional methods of
attaining enlightenment.
To see why this is so, you have to examine the idea

that only the atman is aware. This idea is more
subtle than it seems at first glance.
If you close your eyes for a moment and try to focus

your attention on your inner self, it will seem easy at
first. You will be immediately aware of feelings,
hopes, thoughts, desires, fears, and a general sense
of yourself. This is the inner you, right?
Well, no. According to Advaita, if you are aware of

something, it isn't really you. The real you (the
atman) is the part that's aware. It's not anything of
which you are aware.
Examine those inner objects on which you focused a

moment ago. You were aware of them, weren't you?
Even that feeling of "me" is something of which you
were aware. Well, then, according to Advaita , it
can't be the real you. The real you is the part that is
aware, not anything that you're aware of.
This kind of examination is called viveka

(discrimination) in Sanskrit. It is a main component
of the traditional method of Jñana Yoga. If you keep
doing it, you will discover that everything you
currently regard as yourself (including your ego and
mind) is not aware. The awareness in you is
different from those things.
You can take this still further. Here is an interesting

fact: No matter how hard you try, you can't focus
your attention on the part of you that is aware. If you
could, it would become something of which you are
aware.
Making a strenuous attempt to do this, even though

it's impossible, is a main component of Ramana
Maharshi's method of self-inquiry (vicara in
Sanskrit). If you try long enough, eventually you
will become convinced that your ordinary sense of
yourself — your ego — is not really you. In fact,
you will realize that it's an illusion. (By the way,
don't make the mistake of thinking that this is all
there is to Ramana's method. Seeing that "you" are
an illusion is a wonderful insight, but it's not self-
realization.)
RECOMMENDED READING
The best overviews of Advaita Vedanta that we've

seen are contained in the following books: S.
Radhakrishnan, Indian Philosophy, Volume II; and
S. Dasgupta, A History of Indian Philosophy,
Volumes I and II.
The Encyclopedia Britannica contains a good

overview of Advaita Vedanta in the article called
"Indian Philosophy" under the subheading
"Vedanta." (The articles found directly under
"Vedanta" and "Advaita" are not as good.)
If you want to read the original philosophical works

that created the Advaitin tradition, you should
probably begin with Sankara. His most important
books are Brahma Sutra Bhasya and his
commentaries on various Upanisads. These books
are highly technical and difficult to read. Some
easier books such as Viveka-Chudamani (on our site
here) and Atmabodhi were also traditionally
attributed to him, but modern scholars have
questioned whether he really wrote them. Probably
the best all-around choice, if you want to try a single
book of his, is Upadesa Sahasri.
The Advaitan tradition recognizes three textual

sources of special importance: the Upanishads (on
our site here), Brahma Sutra (also known as the
Vedanta Sutra), and Bhagavad Gita (on our site
here).
In addition to technical works of philosophy, the

Advaitan tradition has generated a large number of
literary works that are beautiful, entertaining, and
helpful for the practice of Jñana Yoga. These include
Yoga-Vasistha, Ashtavakra Gita (on our site here),
and Avadhut Gita. (Several other works in this

category are listed below under "Related Pages on
This Site.")
The Advaitan tradition has also produced a large

number of books by gurus intended to help other
people become self-realized. The two greatest
authors in this category in recent times are Ramana
Maharshi and Nisargadatta Maharaj. Several of
Ramana's books are on this website. To find them,
as well as other book recommendations, click here.
For other gurus, including modern Western ones, see
the "Links" section of our page on H.L. Poonja
What is Sri Vidya?

By Swami Veda Bharati
Om. Sri.
What is Sri Vidya? I shall try to answer this question the only way it can be
answered, in a very
roundabout way. For, defining is confining. We need to rise beyond the
realm of our definitions. It is like
the new trend in the computer science known as the fuzzy logic. If you can
appreciate fuzzy logic or the
theory of chaos, then you would somewhat understand what it means to rise
beyond mere apparent
definitions and becoming all-conclusive, where the order is not quite as
easily visible, quite as simply
discernable as it is in the well-defined axioms or axiomatic logic based on S
is P, S is not P. It is not so in
Sri Vidya, the science of Sri, God's science of the universe.
The concept of Sri forms the entire Hindu-buddhist civilization, directly or
indirectly, quite often in small
segments and powers. However, even in this area of ancient civilizations,
with the exception of, say, one
in half a billion people, no one really understands what Sri Vidya is because
learning Sri Vidya is not like
mastering any of the sciences, it is mastering one's own self. It is God's
science of the universe, God's
science of self-knowledge, that very self-knowledge where God within us
also knows Herself.
One of the countries where the word Sri is very popular is the Bali Island of
Indonesia. The ancient
Indian Rishis, sages, founders of sciences, they through whom many
sciences were revealed, crossed the
seas, and established what is now an ancient civilization. In Bali you would
often hear of Bhu Devi or Sri
Devi. Bhu Devi means the deity which is the earth. And then Sri Devi, the
mother deity of prosperity, no,
not prosperity, no, growth, no; ah-- I'll play the modern anthropologist:
fertility, now you've got it right!
But you haven't. You see, to understand the ancient Eastern sciences, one
would have to learn to forget
some of the popular definitions given in high circles of learned people in
modern systems. Until you can
step out of that, you cannot move from the reductionist sciences and schools
towards the holistic sciences
and schools. It's a question of redefining yourself. And by redefining
yourself you will redefine that
which your self knows, wishes to know, will know and the seed of that
knowledge as well as the
What is Sri Vidya?
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substratum of that which we wish to know, or do know, since all these
modes of knowing occur within
the self. This is one of the very basic principles of Sri Vidya.
Talking of the Sri Devi, in every rice field in Bali there is a small shrine to
Sri Devi by whose presence
the rice grows. Well, obviously it's a fertility cult, so say the experts from
the Western civilization which
is all-knowing, and knows all about what people think and feel everywhere
and how they work out things
in a most unscientific way with all these superstitious beliefs such as that
some goddess makes the rice
grow. Now, for each village there are priests who perform the appropriate
rites. There's a chief priest for
the whole of Bali Island, who, by his own method of internal coordination,
sets up the entire agricultural
policy: when the people of different areas should plant, when they should
irrigate the fields, when they
should reap the crop. In comes the World Bank and the International
Monetary Fund and all the great
scientists of the world who want to pull these backward people out of their
unscientific, superstitious
views and institute studies of agricultural patterns and how the agriculture
may be improved. As they
have done in many, many societies, destroying the entire established fabric
and ensuring almost the
extinction of a vast diversity of living things through their 'scientific'
methods. A few exceptional people
are wise and it occurred to them to do a computer model of what would be
the best way to really
coordinate the planting and the irrigation and the reaping of crops in the
right time in all different areas
and topographies of the island. It turned out that the models thus prepared
coincided with exactly what
the chief priests of Sri Devi have been doing in guiding the entire country in
matters of agriculture for the
last ten or twenty centuries. Leave well alone; the scientists concluded. For
details see Stephan Lansing's
book, Priests and Programmers: Technologies of Power in the Engineered
Landscape of Bali (Princeton
University Press, 1991).
It is heartening to see that for a change someone took the trouble of trying to
comprehend the ways of
those who have understood some sciences intrinsically, who know to plan
the agriculture of an entire
country by intuitive methods. Not guess work, please. Intuition is not guess
work. We also need to
correct the trend both in the East and West, of equating intuition with guess
work. Sri Vidya is the
science of intuitive mastery of exact sciences.
The way we write Mr., Mrs., Ms., Miss, in the Western countries, the
common term used in the
communication in India is, for a man, Sriman; for a woman, Srimati; for
Ms., Su-Shu and so forth. The
Queen of Thailand, Sirikit is actually the sanskrit work Srikirti, the glory of
Sri. So all the 850,000,000
Indians carry the title Sri, Sriman, Srimati, Su-Sri: one endowed with Sri. A
title originally in ancient
times reserved for those who were initiated into Sri Vidya, they in whom
God's glory of the universe has
made a home, those who are endowed with knowledge, empowered with the
energy and the intuition of
mother Sri. The basic text of Sri Vidya says: one who knows mother Sri can
never be orphaned. In the
rituals and ceremonies in the Indian tradition, when one sips the holy water
they say, Mayi Shrih
Shrayatam: may Sri dwell in me. The word for refuge is Ashraya: to be one
as Sri. "May many come
taking refuge in me, may I seek refuge in none"--is the prayer of those who
wish to have this capacity to
give refuge. This capacity is Sri. You might translate Sri Vidya as the
science of capacities, the science
of potentialities.
One of the first principles in Sri Vidya is that your individual self cannot be
separated from the universal
principles. In studying universal principles of any science, you must first be
studying yourself. And the
application of those principles must first be directed towards yourself so that
you cannot study physics or
chemistry without first studying yourself. This would make no sense to an
average student of physics and
chemistry, but, what about biochemistry? You see there a relationship
between what you consider to be
What is Sri Vidya?
your individual self, mere body, and the constituents of the world. At least
you see the connection
between what is happening in you and what is happening in the test tube.
Without understanding that link
there can be neither biochemistry nor pharmacology. Sri-Vidya is thus a
science of connections. The
connections are realized not through writing research papers on them. But
through processes of
concentration, contemplation, meditation one achieves an assimilation of the
universe and oneself.
We said above that Sri Vidya is God's science of the universe. Here I
reiterate what has often been taught
in lectures on Sri Vidya. God's energy, capacity, potentiality is three-fold;
iccha, jñana, kriya. These are
the three shaktis: iccha-shakti, jñana shakti, kriya-shakti, respectively the
energy called will, knowledge,
and action. In that which you know to be self; in that which you know the
self that is God; in that which
you know to be the universe that is God, that is in God. In God that is the
universe, God that is in the
universe, God that is in you, God that is you. These sentences must not be
taken in a sequence, for if you
depend on sequence of thoughts, then you will never reach that knowledge
which in the yoga sutras is
called a-krama, knowledge without sequence, simultaneous; flash of
lightning, of truth; as knowledge in
which these principles are not studied in a logical sequence, through an
intellectual process but all of
them flash as one.--(See Yoga-sutras III. 54)
When this, God's science of creation, maintenance and dissolution, through
his power called will,
knowledge and action, is absorbed, assimilated, is fully realized by the yogi
he is then the master of Sri
Vidya. Even these words are sequential, for the language fails here. Sri
Vidya is the science of energy
fields of the metaphysical universe. The energy fields that are non-sentient
and the energy fields that are
sentient; the energy fields that know themselves to be, the sentient ones, and
the energy fields that do not
know themselves to be or whose degree of knowing is somewhat reduced.
When these energy fields are
seen as parts of a single assimilated whole, then you begin to understand Sri
Vidya, and that the
microcosm and the macrocosm; the pinda and brahmanda; the shape and
form on one hand and linga,
that is your subtle body, your operative self, and the egg of God, the ovum
that is the universe: all these
are inseparable.
The Newsweek, one of the bibles of the modern world, on May 4, 1992,
starts an article titled "God's
Handwriting," with these words: "There is no dearth of creation myths, from
Easter Island's bird-god that
laid the world egg to the Old Testament's six days of Genesis." Actually, this
concept of the universe as
an egg is very basic to the Indian tradition of cosmology. Often the form of
the linga, the sign of the
presence of light that is worshipped in the temples of India, is somewhat
oval; it represents the
1. For a deeper understanding of the Yoga-Sutras, it is recommended to
study: 1) The Commentary by
Hariharananda Aranya, S.U.N.Y. Press. 2) The Commentary by Usharbudh
Arya, Himalayan Publishers,
and 3) instruction cassettes available from Rishikesh Foundation, P.O. Box
279, Clarence, NY 14031.
universe expanding within an oval space. If you take away the physical body
of a human being, what
remains is the oval of light.
Sri Vidya begins where quantum physics ends. The contemporary
philosophers of science have reached a
cul de sac, and do not seem to know where to go from there because they are
presented with enigmas, the
gigantic, vast and majestic koans, the mysteries of the universe in a jyotir-
bindu, a pinpoint of light that
is infinitesimal. Infinitesimal because the space has not yet been created,
therefore it has no location
because locations are in space. So the question of where this pinpoint of
light was or is, is like a question
What is Sri Vidya?
of what happens to a soul after death, where does it go? Well, where does it
go? Where is there to go?
You talk of the soul as if it were something confined to spaces and times, so
you speak of after death and
before birth and the soul going away someplace as though it has a passport
to galaxies or something. It's
an n/a question: not applicable.
Yet because we are so conditioned to going in space, we cannot imagine a
condition wherein space has
not yet been created. So with regard to where the pinpoint of light is or was,
that some say, explodes into
a big bang, this question of where does not arise, because if the universe has
not yet been created, no
space has been created. Now, here, please, I'm not trying to establish points
of compromise between
modern science and the ancient traditions. I'm speaking purely and simply in
ancient terminologies.
Jyotir-bindu, the pinpoint of light, explodes, expands; for this very pinpoint
of light is also the
nada-bindu, the pinpoint of sound.
Another word for the pinpoint of light is tejo-bindu. Among the Upanishads
there are four upanishads
whose names have the word bindu in them. Elsewhere, I have given the
etymology of the word bindu:
that which one must burst through; that which must explode; that which
must burst; and that, I repeat,
which one must burst through. That is the meaning of the word point, which
is cognate to or is derived
from the word bindu. The word bindu is derived from the verb root bhid or
bhind, to burst, to break
through. It means to explode like the explosion of an atom so that we may
burst through the atomic
particle and come to the next dimension of energy.
I was saying that there are four Upanishads that have the word bindu in their
titles. Brahma-bindu
Upanishad, or Upanishad of Brahman as bindu or bindu of Brahman;
Brahman as the point. The great
transcendental being as the point. Then the Tejo-bindu Upanishad, the point
of light Upanishad. Then the
Nada-bindu Upanishad, the point of sound Upanishad. Then the Dhyana-
bindu Upanishad, Upanishad of
the meditation that is the point. Get the point?
Now once again, you are not to take these phrases, the point of light, the
point of sound, light as point,
sound as point, meditation as point, or the point of meditation, brahman as
point or the point of brahman,
in sequence. Until you can abolish sequences, you will see no relationship,
and without that abolition of
sequences, you will not understand the central point, that bindu around
which the Sri Yantra is built.
So, that jyotir-bindu, the pinpoint of light, that point that is the light, is also
nada-bindu, the pinpoint of
sound. Hence, the big bang from the pinpoint of light. In the tradition we are
taught that nada and jyoti,
the sound and light, are one. The light produces the sound, sound produces
the light. And in my little
book of Blessings I have said: may you see the light that sound produces as
it travels through space; may
you hear the sound that light creates as it travels through space. So we may
see the explosion of light, and
of sound, explosion of what later comes to be known as matter in space, is
one and the same. Now, the
ancient tantric system says that it is actually the space itself that is identical
with the sound, that is
identical with light, and these ripples and wrinkles that occur in space
become the winds of the universe.
I have here another article from the magazine called Asia Week, which is
Asia's equivalent of Newsweek
and Time published from Singapore and Hong Kong. Dated May 8, 1992. I
wish I had the original
articles from scientific journals to refer to, but this will do quite nicely. The
title of the article is "Ripples
in the Wind." It says on Page 26: "Every culture has its creation myths.
Unless you can see it through a
telescope, it's a myth. But you cannot see that pinpoint of light which the
present theorists are saying
exploded into the universe and if you cannot see, it must be a myth, too."
Now, where do you draw the
What is Sri Vidya?
line between reality and myth? Anyway, the article goes on: "Every culture
has its creation myths. The
ancient Tibetans believed that in the beginning there was a vast emptiness
without cause and without
end. From it arose faint ripples of wind that after aeons grew stronger and
eventually formed the world.
Modern science has its own creation myth, which it calls the Big Bang
Theory. Like the Tibetan legend,
it holds that the universe was a vast emptiness. Then, about 15 billion years
ago, a cataclysmic explosion
sent matter shooting in all directions, eventually creating the planets and
stars. Of course, most scientists
would be appalled to hear the Big Bang described as a myth. To them, it's a
legitimate theory, but dressed
by observation, calculation and the whole penopula of scientific thought.
"Now they are excited by the discovery of "ripples" of matter. They say it
confirms the theory and helps
explain the foundation of stars and galaxies. These huge ripples as described
by a scientist as 'wispy
clouds of matter' were apparently set in motion by the big bang and have
been moving outwards ever
since. The scientists are justifiably proud that their sophisticated and
expensive instruments have allowed
them to record echoes of these ripples across billions of light years of space,
and their conclusion --
doesn't seem much different from that of the ancient Tibetans." Hooray for
the editor. I couldn't have said
it better.
Now, so far, so good. But not quite so good. The question is not only
concerning the origin of the
universe and its expansion, but also the question of consciousness. Now
where does consciousness come
from? Can we produce consciousness in some research lab? And once again,
until we can take the
holistic, assimilationistic point of view, we will not be able to answer this
question. The Tantra, which is
an expansion of Sri Vidya, believes that the original energy dwelling in the
first pinpoint of light, is a
conscious one. Sri Vidya and all Tantra believes it to be that force which is
consciousness. It is not that
somewhere in the process of expansion, when all the chemicals have formed
that these chemicals then
interact and thereby produce something called consciousness. In fact, the
process of creation is the
process of reduction of consciousness. It is not an evolutionary process, it is
a devolutionary process.
And since the process of creation is the process of devolution, the process of
reduction of force,
therefore, it has the inbuilt entropy, the well-known principle in modern
science. Everything moving
toward the principle called antaka, the principle of dissolution.
One of the questions in the modern philosophy of science is whether this
universe is going to keep on
expanding? What is going to happen with it? Where is it expanding into? In
this context the concept of
emptiness is one of the most important philosophical principles. It is the
same principle, shunya, which
the Buddhists call the ultimate reality. It is the same from which the Indian
civilization derived the
concept of zero, for which the common word used nowadays in Indian
schools is still shunya. And I shall
not belabor the point that I have made elsewhere that this shunya is not
simply a void. It is that void
which voids all voids. Shunya is the ultimate reality, is that void that voids
all voids.
So, just as the question as to where this pinpoint of light was is meaningless,
because the word where
means in what point of space and the space hadn't yet been created. The
same applies to the question:
into what is the universe expanding, where is it going. They are also
meaningless, because where the
universe is not, there is no such where, nor there. As for it to be something
called "there," there would
have to be some relationships of times and places and points. Even in
elementary philosophy, such a
question doesn't arise. It is by expanding that the universe creates space, not
that it expands into some
empty space. The ancient Indian philosophy of physics, called Vaisheshika,
speaks of akuñchana and
prasarana, contraction and expansion as interlinked principles. The Sanskrit
texts discussing the
attraction of gravity and the basic principles involved in it, also discussed
this question of attraction and
What is Sri Vidya?
contraction, the centripetal and centrifugal forces as well. They also arrived
at the conclusion at that time
that the minutest atomic particle would have to be simply a point in space,
bindu, the point in the centre...
We are discussing here bindu, the point in the centre of the Sri Yantra, the
point from which the
expansion occurs, and into which the circle contracts again. From my
meagre understanding of the
principles of tantra, I would like to venture a proposal to the modern
philosophers of science, that they
stop being unidirectional. The idea should be abandoned that expansion is
occurring into some empty
space the presence of which, something called space, outside the universe
has not been established. We
need to understand that the winds in space (vayu) that were spoken of by the
ancient sages, need to be
looked at much more closely. Once again, light and sound are one, sound
and light exists before creation
and after the final entropy (dissolution) is invalid, for the space is the first
creation and the last one to
dissolve. Until space is created, the question of where does not arise. The
space is a location for light,
and sound. The ancient texts say akasha-deshah shabdah, the location of
sound is space. One of the
words for space is akasha, that which is lit all over, that which is filled with
light, although the space
travellers tell us that it is all dark. Simply because it is dark to our eyes does
not mean that it is not filled
with light. If we are all owls, that is not God's fault.
One of the first principles again is that expansion and contraction in space
are an identical process, just as
creativity and entropy are interwoven. The boundaries between evolution
and devolution cannot be
determined. They are two sides of the same coin. So, this is silly notion to
ask: if the universe keeps
expanding, then what? Are the atoms and subatomic particles going to move
so wide apart that they are
simply going to evaporate? No. The ancient philosophers of Tantra spoke of
light expanding, becoming
space; space being filled with light; everything around us being one with this
light, akasha; for there is no
part of space which is not light, which is not energy. In other words, akasha,
space, is a form of energy,
the very first form of energy. If we understand that, only then we can
understand what the present day
theory is trying to say: that the processes that are taking place in the
formation of this universe are as
though ripples in space. They are ripples in the vast energy field, called the
field of light, that is akasha.
I quote again from the article titled "God's Handwriting" in Newsweek of
May 4, 1992. It says, "But for
the truly weird, imagine the Big Bang. An explosion of space, not in space, a
kernel of cosmos inflating
so widely that faster than an eyeblink a blob smaller than a proton grew as
big as today's entire visible
universe. This infant world, developing ripples of energy in the fabric of its
space, the ripples stretching
as the universe expanded and creating the sparkling necklaces of stars and
the pinwheels of galaxies that
bedeck the night sky."
To quote one of the scientists in Berkley "Announced that they had
discovered primordial wrinkles
floating at the very edge of space and beginning of time. No more than
wispy tendrils, they are between
2.9 billion trillion and 59 billion trillion miles across. The most gigantic and
the most ancient structures
ever seen." That is why Carl Sagan has said that the Hindu cosmology
comes closest to the modern
Western cosmology. The only difference is that the modern cosmology still
separates fields of
consciousness from the expanding fields of the universe. And that is why it
has no bearing on the
principles by which we may live, by which we may order our individual
lives, by which we may
worship. And I use the word worship with great precision. Worship is the
attitude which you may
worship nature and the environment as sacred. The consciousness that is in
me is not in me. I am that
field called consciousness and so also what you refer to as nature is a field of
that consciousness.
This expansion and contraction are not opposite principles. They are not to
be studied or even thought of
What is Sri Vidya?
in sequence. Evolution is devolution. Creation is dissolution. Creativity is
entropy. The beginning is the
end in any loop. And the universe is nothing if not a loop. There is nothing
in the universe that is not a
loop, a chakra, where one does not return to its origins.
To put if differently, whenever in nature one follows a direction of any kind,
one must also
simultaneously follow in the opposite direction to reach the distant goal as
well as to reach the origins.
To reach the origin is to reach the most distant end. The ultimate end is the
very origin. The origin is the
ultimate end. Creation thereby becomes a process that leads to dissolution,
and dissolution becomes the
process which thereby leads to creation. Thus a student of Sri Vidya, a
novice or one proficient in it,
ceases to see negations of anything; he sees positions as negations, negations
as positions. Not as
opposite principles, but as a single composite principle. Wherever he
formerly saw opposite principles,
he must now see complementary composite principles. Therefore in a debate
as to whether X is the
correct answer or its opposite, the minus-X or non-X is the correct answer,
the answer is in the composite
of the X and the non-X. I do not know if the mathematics has been
developed to follow through on this. I
would say perhaps yes. The close association of the 0 and 1 in the binary
system may be an example of
this principles. For, it is the zero that gives value to a digit, that often
ascertains its value. It is in relation
to a zero that we often evaluate a digit.
Again, seeing the two opposites in one and the same, the ancient texts say
that from this great expansive
self that is the infinitesimally minute pinpoint of light, from this vast
expansive self, (tasmad va etasmad
atmanah), which is the minutest, infinitesimal pinpoint of light, there arises
akasha, the energy that is
space, the light that is space. It is also the location of all sound. Now on this
basis, the ancient
philosophers of Vaisheshika figured out that because of this principle, when
something falls elsewhere,
we hear its sound as a ripple, as a wave, over here in our ears. In that energy,
akasha occurs vayu the
wind. From that vayu, comes the fire, the light again, the visible lights of the
world, the fires that burn in
the universe, such as in the interiors of the suns, as well in the gems. Both
are considered as a single
principle. Including the lights in between also, the lightnings and the fires
we burn with kindling. Then
comes the state of flow, the waters; and when the flow reaps its opposite
principle of inertia, then comes
prithivi, the solid. Then further biological diversity occurs. The process of
dissolution, of course, is the
reverse. The inner solids begin to flow, the flows become fires, the fires
become winds, ripples in space,
the space returns to that vast expansive conscious self which is the
infinitesimally minute pinpoint of
light, the tejo-bindu, the nada-bindu.
To comprehend this, one must go through the process of dhyana-bindu. The
point that is meditation; the
point of concentration on the principle of consciousness. So once again, the
discussion as to whether the
universe is expanding and will keep on expanding and into what it will keep
on expanding, is invalid.
The question itself is untenable. Any argument, only based on that will
ultimately be found to be
untenable because while the universe is expanding, it is contracting. The
akuñchana and prasarana that I
spoke of earlier from the Vaisheshika philosophers, are taking place
simultaneously. While it is
expanding, it is returning into that pinpoint of light. It is not that one process
is the reverse of the other,
but the two, what appears to us to be two, is a single, composite process.
Thus, Sri Vidya begins where the current understanding of quantum physics
ends. It is the science of
sciences, the mega-science. Wherever there is a study of points, lines,
configurations, graphs, charts, it is
part of Sri Vidya. Wherever we study forms as fields of energy, it is Sri
Vidya. But it is experienced only
with the assimilation of these principles into our consciousness; not in
intellectual process, but in our
very being, in our very essence; so that our essence is not seen apart from
the ever expanding and
What is Sri Vidya?
contracting universe. Therefore, Sri Vidya cannot be learned as a series of
drawings alone, the drawing
of a yantra. It has to be learned as concentration on the points within.
If you take diagrams of the chakras within our personality, and superimpose
them one upon the other, it
becomes the internal Sri Yantra. It is not by drawing on paper that one will
learn Sri Yantra. It is by
doing the drawings within. That is why it is such a long process. The
mastery of the points and the
expansions and contractions can take a hundred lifetimes.
One one hand, Sri Vidya is a science of internal energy fields, where all the
fields become one composite
field. This entire field is drawn into a single pinpoint of concentration, the
point becoming the centre--not
the centre of something--but of itself within itself, as well as the point from
which the expansion occurs.
It is at these points within the centres of the chakras that the forces in the
universe that have been ejected
from the original point of light, meet and merge in us. By entering into those
points with our entire mind
and bursting through them like an atomic explosion do we thereby become
one with the expansion in the
universe. That is called cosmic consciousness, the awareness of virat, the
vision that Krishna gave to
Arjuna, the vision that Yama granted to Nachiketas.
So, the entire science, for example, of the marmas in ayurveda is part of Sri
Vidya. Marmas are the
points in the body where a little pressure can cause an illness or death. Or a
healing. Similar are the
points of acupuncture. They are all parts of Sri Vidya.
In the Tantras it is said that one cannot learn music without the study of
dance. One cannot learn dance
without sculpture. One cannot learn sculpture without architecture. One
cannot learn architecture without
music. One cannot learn music without architecture. One cannot learn
architecture without sculpture.
One cannot learn sculpture without dance. One cannot learn dance without
music. For architecture is
forms; it is solid music; music in solids; music cubed. Music can be seen as
graphs; arising and falling of
lines and energies. Make them into three dimensional solids, it becomes
architecture. The body of
architecture is dance. The relationship of dance and architecture is in
sculpture. That is why some of the
most profound works of architecture in India were sculpted out of
mountains. One can still visit these
two-story, three-story monasteries simply sculpted out of the mountains
without a single piece of
masonry in which the pillars constitute intricate dancing figures as part of
that sculpture.
This composite vision of art is part of Sri Vidya. And then one needs to see
the entire universe as
architecture and God as the architect. See the entire universe as music and
dance, as we see in the dance
of Shiva. All that is part of Sri Vidya, it is a great, grand vision. No, not
vision. Not imagination. But, the
image of reality.
Here I do not want to lead you into what again may be dismissed as
superstition. Tell me, how is it that,
in all the cultures, the benefits of so many herbs have been so accurately
established? By what trials,
approved by what FDA, did the thousands of herbs of the Indian
pharmacopoeia become defined as
suitable or unsuitable for certain diseases and certain healing processes? I
assure you that that, too, is part
of Sri Vidya. In fact, some of the herbs have been identified as suitable for
certain healing only by their
shape, their line drawing, pointing to the similarity of a certain organ. Now
that does not mean that if a
leaf looks like a hand then it is good for healing the hands. One has to go
much deeper, one has to
observe and experiment.
The shapes of mountains, and their peaks, the apexes of the pyramids, the
spires of the churches, the
shikharas of the temples of India, all of these are line drawings of music, the
lines along which the
What is Sri Vidya?
energy of expansion and contraction flows in the universe.
Even the ordinary chessboard is a yantra, part of Sri Yantra. It is a simplified
bhu-pura, the earth-city, the
earth as a city in which all the patterns are taking place, divided into 64
subsquares. So also in the
tradition of yoga we speak of 64 yoginis, which are principles of
establishing relationships between
squares and cubes. Establishing relationships between arithmetical squares
and cubes on one hand and
geometric squares and cubes on the other through the process of seed
mathematics is a part of
understanding the mathematics of the universe as architecture. The sanskrit
word used also in the current,
modern Indian education system for algebra is bija ganita, seed mathematics
in which signs play a role
like that of bija-mantras.
So, into how many areas can we enter, altogether, simultaneously, and see
the relationships? How is it
that without the aid of the computer in the ancient times one could figure out
the number of rice grains?
One of the origins of the chessboard, is that a king offered to the
priest/mathematician as much rice as he
wanted. The priest said: "Oh, one grain of rice on one square of the
chessboard, then double that one on
the second square, then double that on the third square, and so on." The king
could not fulfill the demand
because the figure reaches more than the amount of rice that can cover the
whole earth. Or even more
than all the number of atoms in the universe. The game of chess has more
possible moves than all the
atoms in the whole universe. How were these calculations made? On a
square board, divided into 64,
what is the relation between the four corners of the square and the figure 64?
When you begin to see these relationships, then you immediately begin to
drop the relationships, because
relationships are between two. Until the number two is dropped, the unity
will not be established.
Without that unity, the merger of consciousness into the pinpoint of light
will not occur. Until one sees it
all into that single pinpoint of light you will not understand that the universe
actually is not even
expansion of the pinpoint of light, but rather replication, the same point
occurring again and again and
again. The same one point. And the point, having occurred so many times,
having replicated itself,
identical to the very original pinpoint, becomes a light, becomes a ray,
becomes a line, becomes a ripple,
becomes a figure.
In drawing the Sri Yantra within the human body also we go through the
same process that we
understand in the drawing of Sri Yantra on a wooden, copper, silver or
golden squared board. The
downward expansion, the upward expansion. Contraction of forces into a
point. Expansion of forces
from the point.
The 61-point exercise known to the practicing meditators, for instance,
simply delineates the periphery of
the bhu-pura, of the city that is the earth, the earth that is the city, which is
the body, in this particular
case. And when you will see the relationships among those 61 points, how
many lines can one draw from
one point to the other 60 points? How can one connect those 61 points?
Then the sadhaka is amazed at
what fields of energy are dancing within us. When one uses any of those 61
points as an entry point into
the linga, the subtle body, one finds that the awareness will have to pass
through certain central points,
and from there expand, to permeate the whole body. Here is a theory of
personality based on experiential
epistemology that is yoga.
In preparing the personality to be seen by oneself as a Sri Yantra, so that one
may see the universe as a
Sri Yantra, so that one can understand these line drawings, one goes through
the process of
bhuta-shuddhi, purification of the constituents of personality. And when
total purification is completed
the personality becomes a Sri Yantra.
What is Sri Vidya?
In drawing the internal Sri Yantra, one may take a chakra and may be taught
to draw its bhu-pura first,
the boundary, the ramparts of this citadel, of this particular city. Then he
finds the entry point; then find
where the energy flows meet, and then swim along those flows of energies
coming to the central point.
Or one may start from the point and expand outwards to the ramparts, to the
bhu-pura. Or one may see
the two processes as a singular process in a single instant. That is why the
phrase that the article I just
read to you from Newsweek touched me: "faster than an eyeblink." It said,
"A kernel of cosmos inflating
so widely that, faster than an eyeblink, a blob smaller than a proton grew as
big as today's entire visible
universe." I have in my lectures on meditations from the Tantras spoken on
unmesha and nimesha. Now
remember that the eyeblink is a measure of time in all the Indo-aryan or
Indo-European systems.
Augenblick is a measure of time in German, augenblickje in Dutch. The
time it takes for the eye to blink.
In the blink of an eye. In the shortest possible moment. The idea is derived
from the unmesha and the
nimesha. Unmesha, out-blinking the eye. Nimesha, in-blinking the eye. This
opening and closing of
eyelids.
yasonmesha-nimeshabhyam jagatah pralayodayau;
tam shakti-chakra-vidhava-prabhavam shankaram stumah
We adore Him,
The creator of Harmony and Peace,
The Origin of the diverse glories of the whirls (chakras) of energy,
The One by whose outblinking and inblinking
the creation and dissolution of the universe occur.
I. 1 in Spanda-nirnaya of Kshemaraja
2. A record cassette of the process of bhuta-shuddhi by Dr. Rajmani Tigunait
is available at the
Himalayan Institute.
This is from one of the texts of Kashmir Shiva philosophy that developed
from the seventh century to the
seventeenth century A.D. and reigned supreme during that time. These texts,
all say that unmesha is
nimesha; nimesha is unmesha. Out-blinking is in-blinking; in-blinking is
out-blinking. Opening the
chakra means closing the chakra. Drawing the chakra-world to its most
central point is the goal of such
concentration. It is practiced so that what others call expansion is understood
to be expending,
debilitating of energies in pursuit of sensual desires. The sense thoughts and
sense emotions must cease
and the principle of the conservation of energy be followed, for the energy to
be drawn to that central
point from which it ripples out as spanda, as a spontaneous vibration at all
times.
Just as in the practice of internal concentrations in Sri Vidya, so also in
learning to draw the Sri Yantra
there are two processes among others. Drawing from the bhu-pura, from the
ramparts, inwards. From the
ramparts inward to the central point, to the palace of the great Mother. The
opposite way, from the inner
point outwards.
One of the branches of Sri Vidya is surya-vijñana, the solar science. The
solar science establishes a
What is Sri Vidya?
connection between the rays of the mind and the rays that solidify to become
forms. As a child I read an
article on surya-vijñana, on the solar science, in the yoga issue of the well-
known Hindi magazine known
as Kalyana. The article was by the then most famous scholar of Tantra,
Gopinath Kaviraj. After fifty
years I found the book again in my library and I was surprised how much of
it I remembered. Because
the article triggered something in me as a child and ever since then I kept
longing to meet a master who
would show me the solar rays of the mind.
If it were simply a matter of sitting down and drawing a diagram, well,
anybody can draw diagrams. I
can draw a straight line, more or less! I'm still learning to draw the line,
learning to understand a little of
the triangles; how the triangles merge into the points and how the points
expand into triangles. The lines
of energy that go from one of the 61 points to all the other 60 and how they
interlink: I have quite yet to
envision fully. My own perception is that one cannot learn these sciences
without 24-hour concentration.
Take, for example, the demonstrations of surya-vijñana, the solar science.
The writer of that article spoke
of his guru who said that everything in the universe is rays of energy. The
mind also is a ray of energy or,
rays of energy emanate from the mind, and one connects these rays of
energy to produce any form. The
Tantras say, sarvam sarvatmakam: Everything is everything. Gold is lead,
lead is oxygen, oxygen is
hydrogen, hydrogen is uranium. For, essentially, in their energy essence,
they are all one; it is only a
matter of manipulating the energies. The ancient alchemists of the West or
the masters of al kimia
believed it to be so. "Al," which is the definitive article in arabic, "kimia"
from which the English word
chemistry is derived. Masters of al-kimia in the arabic civilization and the
masters of rasayana in India all
spoke of the fire within everything. They stated that if we can learn to
manipulate the fire within
everything we can change anything into anything.
So, the master of solar science could, within the view of his disciples,
produce first a shimmer in the air.
The shimmer becomes delineated, the lines become form and there is a lotus
flower. It was demonstrated
thus. Or look at it differently. We have spoken of light and sound as one. My
master Swami Rama speaks
of the experiments they made in the caves: spreading sandalwood powder on
a square board and
producing sound vibrations in its presence by reciting a seed-mantra in an
appropriate notation of sound
and music. They thereby simply produced a Sri Yantra design in the
sandalwood powder. Now, who
among us has such concentration of mind to produce the like result. We
don't even understand what we
mean by rays of the mind, let alone transmit them, and then have them
connect with the rays which
solidify as forms.
Many cities in India have been built around Sri Yantra. There is a book titled
Hindu Temple by the
famous scholar, late Stella Kramrisch. It's a classic. A reading of this book
would explain how some of
the great architectural wonders are built around partial application of the Sri
Yantra principle. So are the
pyramids. When a yantra takes a three-dimensional form, that form is then
called a meru. The meru is the
central mountain of the universe. Since the entry into the interior cave of
personality for meditation was
one and the same principle as of finding a cave in a mountain for meditation,
the projection of this
two-fold principle of entry into the cave then became architecture. When
you enter a temple or a
cathedral, you are entering the cave in the mountain, the cave of the heart,
the cave of the skull. Hence
sometimes we refer to the skull as a dome.
There are at least three cities in India named after Sri. The capital of
Kashmir, Sri Nagar. Another Sri
Nagar is in the Garhwal Mountains, which we pass when we go to the great
shrines for pilgrimage. And,
one of the old cities where New Delhi--the capital of India--is situated has an
area even now known as
Siri. Alas, time passed and people stop being part of the energy field; they
cease to identify with the
What is Sri Vidya?
energy field of the city. The locations of the Sri Yantras are lost. All kinds of
dissentions among the
people occur because the field is destroyed; or it is warped by their
dissentions.
One of the dimensions of Sri Vidya is to honor the Shakti principle in living
human beings, especially the
recognition of this mother Shakti principle in women. For women to see
themselves as shakti, as sacred
energy, and for men to see women as embodiment, incarnation of shakti.
Shakti, the sacred energy of
consciousness having become flesh. What it means is brahmacharya, the
practice of celibacy. Not
practice of celibacy as a psychologically-damaging suppression but an
assimilation of upward and
inward energy. One who is initiated into Sri Vidya at one time or another
will slowly, naturally become
celibate because the habit of expending the energy of svadhishthana chakra
will be changed into
expanding, that is contracting. Closing the outward gates and opening the
inward flood gates. In fact, one
of the symptoms of the opening of the second centre of consciousness is
natural celibacy. Synonymous
with opening of the sixth centre. The two are almost identical. So long as
there remains in man a desire
for woman, in woman a desire for man, as principles exterior to them, no
celibacy can occur. It can only
be a suppression and not a solitude of serenity.
In certain Shakti temples in India once a month on the full moon the worship
of Sri in the form of a
living lady is performed. She sits on a seat of honor and receives the
worship. The reader would say,
"What? I worship a human being, a lady?" It is not the worship of a human
being. I change the direction
here a little. Sometimes when I pay my respects to my master or address him
the word that has popped
out of my mouth involuntarily has been 'mataji,' a respectful way of
addressing one's mother. The first
time it occurred I said, "Oh, excuse me, Swamiji," apologizing for my
mistake. But he said, "Oh, no,
quite correct." Because one may worship the mother principle even in a male
body. People who have
difficulty in seeing the Mother Principle in women will have further
difficulty in understanding this form
of the worship of God.
It cannot be understood intellectually. Either it occurs as an assimilated
internal principle or it doesn't
occur at all. I have observed that when such worship of the live Sri is
performed, the person in whom the
Sri at that time is invoked and resides, changes. A deification occurs. If
Christ can be present in a piece
of bread, why can't shakti be present in a living woman? And be honored
and worshipped.
One might object: I do not want to deify a human being. But who am I to
deify a human being? Deifying
means 'making into a deva, making into divine.' It is not the worshipper who
makes him divine. It is not
the worshipper who causes the consubstantiation or transubstiation in the
host to occur. It is the Grace
that does it. The person becomes deified by an internal presence. From that
moment the person has no
personal name, no personal form. The worship is not offered to the person of
that name, shape and form
but to the divine principle that becomes manifest. I have seen that change
occur. You can see the stance;
you can see the entire body undergo a transformation; you can see the eyes
and you know then that you
are not in the presence of a person. That some internal universal beauty
named Mother Lalita has come
and taken abode to receive the worshippers' offering. We call Her Tripura-
sundari. Tri means three. Pura
means polis. Sundari beauty. The three Miss Universe! The Beauty of the
three universes. She comes and
dwells there. It is the same as the primary force of consciousness, as the
lightning of all beings.
Sometimes this lightning becomes Shiva, or it becomes Shakti, and
emanates from you. You embrace
your emanation and you say you have married. This divine marriage into
which a Christian monk enters,
is the same marriage which is the marriage of Shiva and Shakti, which is the
marriage of Krishna and
Radha, which is the marriage of Rama and Seeta, which is the marriage of
you and your lightning.
What is Sri Vidya?
In this interplay of the potent and the potency, the potent and the potency
become one. Hence the very
first verse of Saundarya-lahari celebrates the potent one joined by the
potency.
In this internal marriage of the potent and the potency, the entire dance of
the universe takes place. The
earth in the first chakra, the waters in the second, the fires in the third, the
winds in the fourth, the space,
akasha, in the fifth one; the mind in the sixth. The Lord and the Lady in
eternal embrace in the seventh.
All presided over by the great Sri or Lalita, the Principle of eternal beauty.
Not the beauty of forms but
that principle, which dwelling within shapes and forms, beautifies them from
within, giving them
balances, harmonies and proportions. These emanating and reabsorbing
forms constantly interact in the
Sri Yantra form of 43 triangles. Four upward triangles, five downward
triangles and konas, angles, take
shape. I have spoken of the process of five-fold devolution, space to winds,
to fires, to flows, to forms.
These have their correspondences in the five chakras. The Verse 14 of the
Saundarya-lahari says that the
earth principle dwelling in the first centre has 56 rays emanating; the flow
principle in the second centre
has 52 rays; the ripples of winds principle dwelling in the heart centre has 54
rays; the throat centre
containing the akasha, the principle of sound and space and their unity, has
72 rays; and the dwelling
place of the mind, the ajña chakra, has 64 rays emanating from it. "Above all
of these rays are thy two
brilliant feet, Oh Mother"--says the verse.
So the question arises: where do I go from here? You contemplate these
principles. You create time for
the contemplation of the principles. Learn to change your vision of the
relationships in the universe.
Vision, and sentiment, concerning the relationship between men and women.
An average Nobel prize-winning philosopher of science even would be hard-
put to see these connections.
He would say that it is a hodgepodge of linguistic confusions. Now what is
the relationship between
sub-atomic particles and expanding of the universe with the worship of a
woman in a temple, good God!
He is likely to dismiss the entire thinking process. I wish there could be a
conference between Western
scientists and Eastern scientists. We could provide at least theories to answer
some of the problems in
modern philosophy of science. We could show how the consciousness
dwelling in a pinpoint of light
within my heart centre is the same as the pinpoint of the light of
consciousness which exploded in a big
bang and became the mahanada, the megasound.
Stated above, there are two ways of looking at the Sri Yantra or at any of the
chakras within ourselves.
Entering from the ramparts of the earth city, the fortress built on the earth
city, and then going to occupy
the central squares of the chessboard. Or expanding from there outwards.
The one and the other are not
two processes but one. That the expansion of the universe and its contraction
and dissolution into the
central point of light is one and the same. So that ultimately the two major
systems of drawing the Sri
Yantra also must be assimilated. When they are assimilated, that is called the
samayachara. Where the
guru's mind and the disciple's mind become inseparable, the individual mind
and the universal mind
cannot be delineated as separate, and the entire mind of the universe
becomes your mind--is called
samayachara. I wish that we could elaborate on these in a dialogue with the
present-day philosophers of
science.
Now again, to the question as to "Where do I go from Here?" Take time for
contemplation. Memorizing
the whole of Saundarya-lahari and reading a very poetic translation of it is
not going to do it. There is a
very beautiful poetic translation of it by W. Norman Brown, a very senior
American sanskrit scholar who
left his body some years ago. But that will show you nothing. Contemplate.
Deepen the practice. Try to
bring your meditation to a point. Your determination to know should be just
that, but no effort on your
What is Sri Vidya?
part is going to open the portals of the bhu-pura, of the ramparts of the earth
city. That will happen only
by grace, only by grace, "whomsoever he shall choose, shall find"--says the
Upanishad. You keep
knocking, yes, but there must be an element of self surrender and a decision
in you that you want to
prepare yourself as much as possible. When your mind is ready, there is no
reason whatsoever that a
master of Sri Vidya will not introduce you to what you can grasp, learn,
master. If you have been given
one verse of Saundarya-lahari to practice, then practice it.
Keep looking for the central point within, that is the point from which the
universe is created, to which
the universe is returning. It is the point within your centre to which the
universe is returning through its
expansion. It is this very point whose expansion is the entire Sri Yantra, the
yantras of all your chakras
superimposed upon one another, a single stem passing through them,
becoming the thousand-petaled
sheltering tree in your skull. Even those thousand petals must be dropped.
There remains only a vertical
line and that vertical line contracts and becomes a point again. This constant
evolution-devolution,
expansion-contraction, the merger in the unity of centripetal and centrifugal,
this expanding and
expending goes on constantly as a single process. Understand it. Observe it
within. Integrate it and
remain true to your practice. Whatever you are prepared for will definitely
come to you.
3. To prepare for a study of Sri Vidya it is recommended to study the
following cassette courses of
Usharbudh Arya:
1) Kundalini and Chakras,
2) Gayatri and Chakras,
3) Meditation from Tantras
available from Rishikesh Foundation, P.O. Box 279, Clarence, NY 14031.
And, then, the videotapes of Swami Rama's discourses on Saundarya-lahari.
Lecture Tapes by Swami Veda Bharati
Formerly Dr. Usharbudh Arya
Swami Veda Bharati was trained from childhood in meditation and yoga
philosophy and has taught yoga
to thousands of people from an early age. He is an expert in raja yoga which
is the source of all branches
of yoga. A faculty member of the Himalayan Institute, he has written many
books and articles on yoga
and meditation. In addition to his writing and meditation, Swami Veda
Bharati has lectured and taught
meditation throughout the world.
Now you can have 5,000 years of wisdom, knowledge and inspiration in
your own home. Swami
Veda Bharati's taped lectures allow you to study, meditate and review
various facets of yoga
What is Sri Vidya?
science at your own pace and level.
In 1982, Dr. Arya took the vows of swamihood, and is now known as
Swami Veda Bharati. He lives in
Rishikesh, India.
You may write for a free copy of a catalog of his taped audio lectures to:
West-Art Publishers, 10545 Main Street, Clarence, NY 14031.
Telephone (716) 759-6078, fax (716) 759-7925.
May we recommend some books?
Living with the Himalayan Masters, by Swami Rama
Primer for Those Who Would Govern, by Hermann Oberth
Seven Years in Tibet, by Heinrich Harrer
Arno Breker: The Divine Beauty in Art, by B. John Zavrel
Mantra and Meditation, by Dr. Usharbudh Arya
Alexander the Great, by Robin Lane Fox
Copyright 1999 Museum of European Art
What is Sri Vidya?
Diving Into Freedom

First, I would like to talk about two of our most common symbols; the Circle
and the Square. The Square represents the material world. The Square is really
a box; it is the box we live in.
When I had my near death experience and Jesus began giving me my life
review the first thing he showed me was that I lived in a limited box. This box
was made of my belief systems, my opinions and judgments. I lived in a box of
thoughts and when I would change a thought, I moved to another corner of my
box. Sometimes I even expanded my box and had a little more room to live and
to be me.
Jesus told me that this box that I lived in was my personal prison and that I had
created this prison. Early in life it felt more like a dungeon and was very dark,
damp and oppressive. There was no room for me to breathe deeply, it felt like
there was no room for me to live or express myself.
The boxes of our thoughts keep us from truly living, enjoying life and living
from an unlimited place. We have placed limits on how much we can do and
have in life. The thoughts that created our individual box are our core beliefs.
The majority of these core beliefs come from the unconscious mind.
The unconscious mind was formulated in the first 8 years of life and they make
up the energy in the First Chakra. The First Chakra is known as the survival
center.
During my life review I suddenly realized that I had made some major mistakes
by choosing my limited thoughts. I wanted to do it all over again and asked,
“Can I go back”?
Jesus said, “Yes, if you agree to change every concept of your life”. I instantly
agreed with excitement and returned to my body to live a whole new life
experience. My limited concepts had created my box and now Jesus began to
teach me how to go about getting out of the box.
He began teaching me the Medicine of Love and the Sacred Heart Yoga
practice. He taught me to dive into myself and that this was the only way out of
the box. I had been working on myself for years. I had been meditating twice a
day, taking two yoga classes a week, go to counseling, attending workshops
and Ramatha events and retreats. Even with all of this work when Jesus
introduced the Medicine of Love to me it was like I hadn’t done anything. I was
just beginning my true journey into the cells and the memories stored in my
body.
When you dive into yourself you are entering the Circle of Love, the continuum
of life, which is the Alpha and Omega. The Circle represents spirit and the
mystical realm. It is a magical place to live and filled with the potential to
create miracles.

Indian Wisdom

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“‘Oh, in these days India is destitute of saints!’

“In a mood of exalted fervor, I felt impelled to relate my miraculous experiences in

AUM. This imperishable word is the universe.

The waking state outwardly conscious,

The dreaming state inwardly conscious,

When one sleeps without yearning for any desires,

This is the Lord of all; this is the omniscient;

It is the soul; it should be discerned.

The waking state common to all is the letter A,

The sleeping state, the bright, is the letter U,

The deep-sleep state, the wise, is the letter M,

The fourth is without a letter, the incommunicable,

Thus AUM is the soul.

1. Know That to be God

That which is the hearing of the ear,

That which is not expressed by speech,

That which is not seen by the eye,

That which is not heard by the ear,

That which is not breathed by the breath,

When it is known by an awakening, it is correctly known,

If here one knows it, then there is truth;

They said to Agni, "O all-knowing one,

"I am Agni," he said. "I am the all-knowing one."

"What power is in you?"

"I can burn all things on earth."

It placed a straw before him. "Burn this."

Then he returned and said,

Then they said to Vayu, "O Vayu,

He hurried toward it, and it asked him, "Who are you?"

"I am Vayu," he said. "I am air expanding in space."

"What power is in you?"

"I can blow away all there is on earth."

It placed a straw before him. "Blow away this."

Then he returned and said,

Then they said to Indra, "O giver of wealth,

Therefore these gods, Agni, Vayu, and Indra,

Of it there is this teaching:

Now the teaching referring to the self:

You asked me to explain the mystic doctrine.

Unmoving the one is faster than the mind.

Whoever sees all beings in the soul

It is radiant, incorporeal, invulnerable,

Into blind darkness enter those who follow ignorance;

Into blind darkness enter those who follow non-becoming;

The face of truth is covered with a golden disc.

Agni, lead us by a good path to success,

1. The Knowledge of God

Saunaka, a great householder, duly approached Angiras