CHAPTER II.

Vâsudeva 2 said

Then grasping his feet, Kâsyapa, asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain.

Kâsyapa, said:

How does the body perish, and how, too, is it produced? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it 3? And how, being freed from the body, does he attain to the other 4? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain?

The Brâhmana said:

Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what (he said).

The Siddha said:

When those actions, productive of long life and fame 1, which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life 2. And his ruin being impending, his understanding goes astray. Not knowing his own constitution, 3, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself When he attaches himself to numerous very harassing (actions); eats too much 4, or does not eat at all; when he takes bad food, or meat 5, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions 6); or takes juicy food 7; or sleeps by day 8; or (takes food) not thoroughly prepared; (such a man) himself aggravates the disorders

1. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging 2 (oneself). From these causes, the living 3 body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind 4, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts-the seats of the Soul 5. Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies; or entering the womb on the exhaustion of (their previous) actions 6. Again, a man suffers similar torments, having his joints broken and suffering from

1. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements 2, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind 3, goes upwards 4, abandoning the embodied (self) in consequence of pain. Thus it 5 leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman 6, is said to be dead. (Then) he ceases to perceive (anything) with those very currents 7 with which the supporter of the body 8 perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food 9. Whatever (part of the body) is employed in the collection 10 of that, know

1. Then the possessor of consciousness knows nothing 2. Having his knowledge enveloped by darkness 3, while the vitals are still enveloped, the soul 4, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions 5, his own pure and meritorious, as also his sinful (ones). Brâhmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb 6. Its three descriptions 7 of seats are here learnt from the Scriptures. This world is the world of actions 8, where

1 dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action 2. All (the worlds in) the forms of stars, and this lunar sphere 3, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions 4 . And there, too, in heaven, there are differences of low, high, and middling, 5. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fœtus 6. And, O twice-born one! hear that attentively from me as I state it.

---

Footnotes

235:1 This was difficult, as the Siddha possessed extraordinary powers, such as that of concealed movement, &c.

235:2 Sic in MSS.

235:3 Cf. as to getting rid of nature, Gîtâ, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra.

235:4 I. e. the Brahman, says Nîlakantha.

236:1 One reading omits 'fame,' as to which cf. Taittirîya-upanishad, p. 129; Khândogya, pp. 122-227. As to long life, cf. Khândogya, p. 272; exhausted, i.e. by enjoyment of fruit in another world.

236:2 Cf. Sârîraka Bhâshya, p. 753 seq., where we have a slightly different view.

236:3 Arguna Misra renders the original, sattva, by svabhâva.

236:4 Cf. for all this, Gîtâ, pp. 62, 69, 118, which passages, however, are from a slightly different point of view. See also Khândogya, p. 526.

236:5 A various reading here excludes meat. But cf. Âpastamba I, 1, 2, 23; Gautama II, 13.

236:6 So says Nîlakantha.

236:7 I. e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators.

236:8 This is doubtful. The sense may be, 'who takes juicy or not thoroughly prepared food by day and night.' But see Âsvalâyana Grihya-sûtra, p. 90; Âpastamba I, 1, 2, 24; Gautama II, 13.

237:1 The time of destruction, says Arguna Misra.

237:2 Which, say the commentators, leads to death, even without any disease.

237:3 So I construe the original, having regard to the question, I how does the body perish?' The other reading, which is in some respects better, is equivalent to 'the life falls away from the body of that creature.'

237:4 This is different, as the commentators point out, from the ordinary life-winds.

237:5 The original here is gîva, not âtman, which we have rendered 'self.' This refers rather to the vital principle. As to the seats, cf. Yâgñavalkya Smriti III, 93 seq.

237:6 I adopt the reading karmanâm, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. The other reading is marmanâm.

238:1 Having spoken of heat, he now speaks of the effects of cold. I am not sure if the water here refers to the water of the juicy' substances before referred to.

238:2 This means, I presume, within the dissolving body. Cf. Maitrî-upanishad, p. 42.

238:3 See note  4, last page.

238:4 To the head, Arguna Misra.

238:5 That is, the wind, I suppose, and then the breath departs from the body, and the man is said to die. 'Devoid of beauty,' further on, means, disfigured in the state of death.

238:6 I. e. the mind, Arguna Misra.

238:7 The senses. Cf. Svetâsvatara, p. 288.

238:8 See and cf. p. 262 infra.

238:9 This, says Arguna Misra, is in answer to the possible question why this 'sharp wind' does not work with the life-winds. The answer is, that such working requires the presence of the soul, which Arguna Misra says here means 'mind.' As to production from food,' cf. Khândogya, p. 421 seq., and Taittirîya Âranyaka, p. 893.

238:10 Collection of that = turning the food into semen, says Arguna Misra, who adds, 'in, those vital parts, which are useful for this purpose, the life-wind dwells.'

239:1 Arguna Misra renders this to mean 'mind.'

239:2 As the mind is obstructed, says Arguna Misra. The possessor of consciousness = the self, Arguna.

239:3 I. e. pain, Arguna Misra.

239:4 I. e. mind, Arguna Misra.

239:5 Cf. Brihadâranyaka, p. 843.

239:6 See Aitareya-upanishad, p. 222, and Sankara's commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gîtâ, p. 112.

239:7 As stated further on, viz. this world, the next world, and the womb. With this compare Khândogya, p. 359.

239:8 Cf. our Bhartrihari (Bombay series), Notes (Nîtisataka), p. 27.

240:1 Cf. on this and lower place,' Gîtâ, p. 109; Sânkhya Kârikâ, 44.

240:2 The readings here are most unsatisfactory. The meaning of the printed reading adopted above would seem to be, 'decision as to what actions should be performed,' &c.

240:3 Cf. Gîtâ, p. 81, and Sanatsugâtîya, p. 158.

240:4 Cf. Gîtâ, p. 84.

240:5 Arguna Misra says, 'In heaven = in the next world, low = inferior(?), high = heaven, and middling = the space below the skies (antariksha).' For the three degrees of enjoyment in heaven, see Yogavâsishtha I, 35 seq.

240:6 This is the third of the three seats above referred to.