‘“Bhrigu replied, ‘Though trees are dense, there is no doubt that space exists in them. Manifestations of flowers and fruits are always noticed in them. It is because of the heat in them that leaves, bark, fruits and flowers are seen to decay. They decay and dry and this shows that they possess touch. Crushed by the wind and thunder, fruits and flowers wither away. That sound is received by the ears. Therefore, trees can hear. A creeper winds around a tree and envelopes it from every side. Someone without sight cannot advance along a path. Therefore, trees can see. When trees are healthy, there are flowers and many kinds of auspicious and inauspicious scents and fragrances. Therefore, trees can smell. They drink water with their roots. It is seen that they suffer from disease. Those diseases can also be cured. Therefore, trees possess taste. One can raise water and drink it up through the bent stalk of a lotus. Like that, aided by the wind, trees drink water through their roots. They experience happiness and unhappiness. When severed, they grow again. I see trees as living. They are not without consciousness. The water that has been ingested is digested with the fire and the wind. Depending on the amount of food it has taken, the tree grows and is cool. The five elements exist in the bodies of all mobile objects, though the extent differs from one to the other. It is because of these that the bodies move. The skin, the flesh, the bones, the marrow and veins as the fifth—these things that exist in the body are enumerated as made out of earth. Energy, anger, the eyes, the internal fire and the fire of digestion—these five things in the body are made out of fire. The ears, the nose, the mouth, the heart and the stomach—these five elements in the bodies of living beings are made out of space. Phlegm, bile, sweat, fat and blood —these are the five kinds of water that are always in the bodies of living beings. Prana makes a living being move, vyana provides the impulse to act.62 Apana advances towards the tongue. Samana resides in the heart. Udana is the state of not breathing and when it penetrates, one can speak. These are the five kinds of wind that enable bodies to move. The quality of the earth enables smell. Taste is the water in the body. The eyes see because of the fire. One experiences touch because of the wind. Of these, I will recount the qualities of scent in detail. Ishta, anishta, madhura, katu, nirhari, samhata, snigdha, ruksha, vishada—these are the nine types of scent that are known to be extensions of the earth.63 Sound, touch, sight and taste are said to be the qualities of water. I will tell you about the knowledge of taste. Listen to me attentively. The gods, famous for their souls, have spoken about many kinds of taste. They are sweet, salty, bitter, astringent, sour and pungent. These six kinds of taste are said to be extensions of the water. Sound, touch and form are said to be the three qualities of fire. It is said that the fire sees and makes one see many different kinds of form. Short, tall, thick, quadrangular, triangular, circular, white, black, dark red, blue, yellow, light red—these twelve kinds of form are said to represent the extensive qualities of the fire. Sound and touch are known as the two qualities of the wind. Touch represents the quality of the wind. There are said to be many different kinds of touch—hard, smooth, soft, slippery, mild, terrible, warm, cold, pleasant, disagreeable, delicate and clear. These twelve are said to be the extensive qualities of the wind. It is said that space has only one quality, that of sound. I will now tell you in detail about the many different kinds of sound. Know them to be shadaja, rishabha, gandhara, madhyama, panchama, dhaivata and nishadaka.64 These are said to be the seven types of qualities and signs of space. Though it may exist in drums and other musical instruments, sound is everywhere. It is said that sound is characteristic of space and mingles with the qualities of the air, because it cannot be heard when different kinds of touch are not used. The elements are always mixed with other elements. Water, fire and air are always awake in the bodies of living beings.’”’
Chapter 1506(178)
‘“Bharadvaja asked, ‘How do qualities of the earth resort to the body and create fire? How does the wind find a place for itself and flow?’
‘“Bhrigu replied, ‘O unblemished one! O brahmana! I will recount to you the flow of the air. In the bodies of all living beings, the powerful wind leads to endeavour. There is fire in the head and this protects the body. Prana is the fire in the head and this causes exertion. This is the living being. This is in all living beings. This is the eternal being. This is the mind, intelligence and ego of all living beings. It is also the object of the senses. Everything is sustained in every way by prana. Because of samana at the rear, each of them65 follows its own course of action. There is a fire at the root of the genital organs and the anus. This is apana. It circulates and bears along urine and excrement. In each of these three,66 there is a single force that makes all the efforts at action. Learned people refer to it as udana. There is a fire that resides in all the joints of human bodies. This is said to be vyana. The qualities of the fire are circulated by samana. This part of the element circulates in the liquids and the diseases. There is a fire that resides in its own spot between apana and prana. It works with prana and apana and enables the digestion of food. There is a channel that is from the mouth to the anus and ends at the anus. All the other channels in living bodies emerge from this main channel. The different kinds of breaths of life flow and mingle together. The fire that leads to the digestion of food in bodies is ushma. Prana bears the force of the fire down to the anus and then sends that fire upwards again. What has been digested resides below the intestine. What has not been digested resides above the navel. All the life in the body is sustained in the midst of the navel. All of them flow out from the heart, diagonally, upwards and downwards. Goaded by prana, these ten67 convey the juices along the veins. This is the path68 followed by yogis who go towards the supreme objective. They conquer fatigue. They are patient. They drive the atman up to the head. These are the different kinds of prana and apana in the bodies of living beings. That fire always burns inside, just as if it had been placed on a plate.’”’
Chapter 1507(179)
‘“Bharadvaja said, ‘If it is the wind that sustains life, if it is the wind that makes us move, if it makes us breathe and speak, then remaining alive is futile.69 If heat is the quality of fire and the fire cooks food, if the fire ensures digestion, then remaining alive is futile. When an animal dies, the breath of life is not noticed. The wind departs and the heat is destroyed. If life is equivalent to the wind, if it depended only on the wind, then, it should have been seen to leave into the circle of air and mingle with the wind. If life depended on the wind, then, when it is destroyed, it should have mingled outside, like waters released into the great ocean. If water is flung into a well, or if a lamp is hurled into the fire, then, both of them are instantly destroyed,70 as soon as they are flung away. How can a living body be constituted out of the five general elements? If one of them does not exist, the aggregate of the other four does not exist either. Water is destroyed if there is no food. The wind is destroyed if breathing is restrained. If one doesn’t pass excrement, space doesn’t exist. If one doesn’t take food, fire is destroyed. Disease, wounds and other hardships make the earth decay. When these five elements are separated,71 where does life go? What does life know? What does it hear? What does it speak? It is said that a cow will save me in the next world.72 But after having been given away, that animal dies? Whom will that cow save? The receiver of the cow and the giver are both equal; in this world, they both meet with destruction. Where will they meet again? If a person has been eaten up by birds, if he has fallen down from the summit of a mountain, if he has been consumed by the fire, how will he take life again? If the root of a tree has been severed, it does not grow again. Other seeds can sprout. How can someone who is dead revive? In earlier times, only seeds were created and everything circulated from those. Those who die, are destroyed by death. Seeds can only circulate from seeds.’”’
Chapter 1508(180)
‘“Bhrigu replied, ‘The living being, what has been given and what has been done, are not destroyed. The being goes into another body. It is th
e body alone that is destroyed. Though the being has resorted to the body, when it is destroyed, the being is not destroyed. It is like the fire not being destroyed when the kindling has been consumed.’
‘“Bharadvaja said, ‘If it is like the fire and faces no destruction, then it is also the case that when there is no kindling, the fire cannot be seen. When there is no kindling, I know that the fire has been pacified and destroyed. If there is no movement and no existence can be discerned, that is proof enough.’
‘“Bhrigu replied, ‘When there is no kindling, it is true that the fire can no longer be seen. It goes up into space, because there is no longer any refuge it can adhere to. In that way, after the body has been discarded, the being is located in space. There is no doubt that, like the fire, it cannot be discerned because it is subtle. It is fire that sustains prana and that holds up the living being. The fire holds up the breath of life and is destroyed when breathing is restrained. Therefore, when the fire in the body is extinguished, the body loses its consciousness. It falls down on the ground and the earth is the destination. This is true of all mobile and immobile objects. The wind goes up into space and the fire follows them. Those three are united and two of them73 exist on the ground. The wind exists where there is space. The fire exists where there is wind. They are known to have no form. Water and the earth have form.’
‘“Bharadvaja said, ‘O unblemished one! If fire, wind, earth, space and water exist in all bodies, then what are the signs of a living being? Tell me that. I wish to know about life in the bodies of living beings, since those five come together,74 one is engaged in the five acts75 and one is united with the five kinds of discernment.76 The body is a mixture of flesh and blood, a store of fat, sinews and bones. When that is destroyed, the living being can no longer be discerned. The body of a living being consists of the five elements. When that is not there, who experiences pain and physical and mental sorrow? How can a living being hear, if there are no ears to hear with, or if his mind is elsewhere? O maharshi! Therefore, life is futile. Sight can see everything when the mind is united with the eyes. If the mind is anxious, though the eyes see, they do not really see. Then again, when one is asleep, one does not see, or speak, or hear, or smell. Nor does one experience touch and taste. Who feels joy? Who is angered? Who grieves? Who suffers? Who is the one who desires, meditates, hates and speaks?’
‘“Bhrigu replied, ‘Just as the five general elements become one in the body, it is like that in the inner atman too. That is the one who knows scent, taste, sound, touch, form and the other qualities. These five come together and become one and are everywhere in the body. The inner atman follows and witnesses these five qualities. It knows unhappiness and happiness. When it is separated from the body, it no longer experiences these. When there is no form, no touch and no heat in the fire, the fire in the body is pacified. But though it gives up the body, it is not destroyed. Everything is made out of water. Water manifests itself in bodies. Brahma, the creator of all beings and the worlds, is in the mind and in the atman. Know the atman, which intends the welfare of all the worlds. It is the one which seeks refuge in the body, like a drop of water in a lotus. Always know the kshetrajna,77 who intends the welfare of all the worlds. Know that tamas, rajas and sattva are the qualities of living beings. Consciousness is said to be the quality of a living being. It78 strives and makes everything else strive. Those who know about kshetras say that the supreme one has created the seven worlds.79 When the body is destroyed, the living being is not destroyed. Those who are foolish falsely state that it dies. The living being goes to another body. Death is only the destruction of the body.80 This is the way it is with all living beings, moving in subtle and unnoticed ways. Using their attentive intelligence, those who know about the subtle truth can see this. Having eaten and having purified his soul, through mediation, every night, before and after sleep, a wise person can see his atman within himself. With a cheerful consciousness, abandoning all auspicious and inauspicious acts, basing oneself on one’s joyous atman, one can obtain infinite happiness. Inside the body, there is a fire in the mind and this is known as the living being. Prajapati created this. This is the determination of those who have examined living beings and the atman.’”’
Chapter 1509(181)
‘“Bhrigu said, ‘Brahma Prajapati first created some brahmanas.81 They were created from his energy and were like the sun and the fire in their resplendence. The lord Brahma then created eternal truth, dharma, austerities, good conduct and purity, so that one could go to heaven. O supreme among brahmanas! Without any sense of ownership, he then created the gods, the danavas, the gandharvas, the daityas, the asuras, the giant serpents, the yakshas, the rakshasas, the serpents, the pishachas, men who were brahmanas, kshatriyas, vaishyas and shudras and masses and masses of other beings. The complexion of brahmanas was white, while that of kshatriyas was red. The complexion of vaishyas was yellow, while that of shudras was black.’82
‘“Bharadvaja said, ‘If the distinction between the four varnas is only on the basis of complexion and that is how the varnas are to be differentiated, then it is evident and can be seen that among the varnas, there has been a mixture of varnas. Desire, anger, fear, avarice, sorrow, anxiety, hunger and exhaustion influence everyone. How can varnas be differentiated on the basis of this? Sweat, urine, excrement, phlegm, bile and blood flow in the bodies of everyone. How can varnas be differentiated on the basis of this? There are an infinite number of mobile objects and so are the categories of the immobile. They have many different complexions. How can one determine their varna?’
‘“Bhrigu replied, ‘There is no special difference between the varnas. Everything in this universe first consisted of brahmanas. Brahma created all of them earlier and they attained varnas because of their deeds. There were brahmanas who loved desire and objects of pleasure. They were fierce and angry and loved courage. They abandoned their own dharma and having turned red in their limbs, became kshatriyas. There were brahmanas who earned a living from animal husbandry and subsisted on agriculture. They did not follow their own dharma, turned yellow and became vaishyas. There were brahmanas who loved violence and falsehood. They were avaricious and turned to all kinds of deeds to earn a living. They were dislodged from purity, turned black and became shudras. In this way, depending on their deeds, brahmanas became other varnas. Dharma, sacrifices and rites are never forbidden to them.83 In this way, following the instructions of Brahma, all the four varnas were created as brahmanas originally. But in their ignorance, some of them became prone to avarice. Brahmanas who are devoted to sacred texts on dharma and austerities are never destroyed. They always uphold the brahman and observe vows and rituals. There are some who do not know about what Brahma created in ancient times. Among them, there are many kinds of other species—pishachas, rakshasas, ghost and diverse kinds of mlecchas. Their jnana and vijnana has been destroyed. They try to act as they wish. There were subjects who were created as brahmanas and determined to observe their own dharma. Through their own austerities, these rishis then created others. However, their original creation was from that first god and had the eternal Brahma as the foundation. That creation is known as mental and they were devoted to the strands of dharma.’”’84
Chapter 1510(182)
‘“Bharadvaja asked, ‘O supreme among brahmanas! How does one become a brahmana? What about a kshatriya? O brahmana rishi! O supreme among eloquent ones! Tell me about vaishyas and shudras.’
‘“Bhrigu replied, ‘A brahmana is said to be someone who has been cleansed and purified by jatakarma and other samskaras,85 is devoted to studying the Vedas, is engaged in the six tasks,86 is always devoted to the vows and is devoted to the truth. Truthfulness, donations, self-control, non-violence, lack of injury, forgiveness, withdrawal from improper acts, austerities—where these are seen, that person is said to be a brahmana. A person devoted to the tasks of kshatriyas,87 devoted to studying the Vedas, one who donates and seizes88—such a person is said to be a kshatriya.
A person engaged in animal husbandry, agriculture and trade, always immersed in purity and devoted to the study of the Vedas—such a person has the signs of a vaishya. If a person is always addicted to devouring every kind of food, performs all tasks and is impure, if he abandons the conduct prescribed in the Vedas—such a person is said to be a shudra. If the signs are not seen in a shudra, then that shudra is not a shudra. If they are not seen in a brahmana, then that brahmana is not a brahmana. One must use every means to control avarice and anger. Know that these are impure and that the atman must be controlled. For welfare, one must always restrain anger, lack of austerities and jealousy. Knowledge and honour must be protected from disrespect. The atman must not be distracted. A person who undertakes everything without any hope and without any bonds, a person who renounces everything as an oblation, such an intelligent person is known as a true renouncer. One must be non-violent towards all beings and act as if everyone is a friend. There is no need to disclose it. One should uphold one’s atman in secrecy. One must forsake all gifts. An intelligent person must control his senses. One should base oneself of lack of sorrow and freedom from fear, both here and there.89 The sages are always in control of their souls, self-restrained and always engaged in the observance of austerities. One must conquer desire, which is difficult to vanquish. Even in the midst of attachments, one must cultivate sentiments of not being attached. Everything that can be grasped by the senses has an existence that is manifest. But one must attentively seek to know what is not manifest and grasp the linga.90 One must grasp prana in the mind and uphold the brahman in prana. If one can free oneself from attachments, there is no need to think of any other kind of attachment. In this way, a brahmana can obtain bliss in the brahman. Constant purity, devotion to good conduct and compassion towards all beings—these are the signs of a brahmana.’”’
Mahabharata: Volume 8 Page 67
