SECTION V.
Parāçara said:—O Maitreya, having investigated kinds of worldly pain and having acquired true wisdom and detachment from worldly objects the wise man obtains final liberation. The first of the three pains, or Adhyatmika is of two kinds—physical and mental. Bodily pain, as you shall hear, is of many sorts. Affections of the head, catarrh, fever, cholic, fistula, spleen, hemorrhoids, intumescence, sickness, opthalmia, dysentary, leprosy, and many other diseases constitute physical affliction. Mental pains are love, anger, fear, hate, covetousness, stupefaction, despair, sorrow, malice, disdain, jealousy, envy and many other passions that are created in the mind. These and diverse other afflictions, mental or physical, are comprised under the class of worldly sufferings which is called Adhyatmika, The pain Adhibhautika, O excellent Brāhman, is every kind of evil that is inflicted upon men by beasts, birds, men, goblins, snakes, fiends, or reptiles and the pain that is called Adhidaivika or superhuman is the work of cold, heat, wind, rain, lightning and other phenomena. Affliction, O Maitreya, is multiplied in thousands of shapes in the progress of conception, birth, decay, disease, death and hell. The tender animal exists in the embryo surrounded by abundant filth, floating in water and distorted in its back, neck and bones; enduring severe pain even in the course of its development and disordered by the acid, bitter, pungent and saline articles of its mother's food; incapable of extending or contracting its limbs, reposing amidst slime of ordure and urine; every way incommoded with conciousness and calling to memory many hundred previous births. Thus exists the embryo in profound affliction bound to the worlds by its former works.
When the child is about to be born, its face is besmeared by excrement, urine, blood, mucus, and semen; its attachment; to the uterus is ruptured by the Prajāpati wind: it is turned head downwards and violently expelled from the womb by the powerful and painful winds of parturition; and the infant, losing; for a time all sensation when brought in contact with the external air, is immediately deprived of its intellectual knowledge. Then born the child is tortured in every limb, as if pierced with thorns or cut to pieces with a saw, and falls from its fetid lodgement as from a sore, like a crawling thing upon the earth. Unable to feel itself, unable to turn itself, it is dependent on the will of others for being bathed and nourished. Laid upon a dirty bed, it is bitten by insects and mosquitoes and has not power to drive them away. Many are the pangs attending birth and many are those which succeed to birth; and many are the afflictions that are inflicted by elemental and superhuman powers in the state of childhood covered by the gloom of ignorance; and internally bewildered man knows not whence he is, who he is, whither he goeth nor what is his nature; by what bonds he is bound; what is cause and what is not cause; what is to be done and what is to be left undone; what is to be said and what is to be kept silent, what is righteousness and what is iniquity; in what it consists or how; what is right, what is wrong; what is virtue, what is vice. Thus man, like a brute beast addicted only to animal gratification, suffers the pain that ignorance brings about. Ignorance, darkness, inactivity influence those devoid of knowledge so that pious works are neglected; but hell is the consequence of neglect of religious acts, according to the great sages, and the ignorant therefore suffer affliction both in this world and in the next.
When old age comes in, the body is infirm, the limbs are relaxed; the face is emaciate and shrivelled; its skin is wrinkled and scantily covers the veins and sinews; the eyes discern not a far off, and the pupil gazes on vacuity: the nostrils are stuffed with hair; the trunk trembles as it moves; the bones appear beneath the surface; the back is bowed and the joints are bent; the digestive fire is extinct and there is little appetite and little vigour; walking, rising sitting, sleeping are all painful efforts; the ear is dull; the eye is dim; the mouth is disgusting with dribbling saliva; the senses no longer are obedient to the will; and as death approaches, the things that are perceived even are immediately forgotten. The utterance of a single sentence is fatiguing and wakefulness is perpetuated by difficult breathing, coughing and painful exhaustion. The old man is lifted up by some body else; he is an object of contempt to his servants, his children and his wife. Incapable of cleanliness, of amusement, or food, or desire, he is laughed at by his dependents, and disregarded by his kin; and dwelling on the exploits of his youth, as on the actions of a past life, he sighs deeply and is sorely distressed. Such are some of the pains to which old age is doomed. I will now describe to you the agonies of death.
The neck droops, the feet and hands are relaxed; the man is repeatedly exhausted, subdued and visited with interrupted knowledge; the principle of selfishness afflicts him and he thinks what will become of my wealth, my lands, my children, my wife, my servants, my house? The joints of his limbs are tortured with severe pains as if cut by a saw or as if they were pierced by the sharp arrows of the destroyer; he rolls his eyes and tosses about his hands and feet; his lips and palate are parched and dry and his throat obstructed by foul humours and deranged vital airs, emits a rattling sound; he is afflicted with burning heat, thirst and hunger: and he at last passes away tortured by the servants of the judge of the dead, to undergo a renewal of his sufferings in another body. These are the afflictions to which a man is doomed when he dies. I will now describe to you the tortures which they suffer in hell.
Men are bound, when they die, by the servants of the king of Tartarus, with cords, and beaten with their sticks and have then to encounter the fierce aspect of Yama and the horrors of their terrible route. In the different hells there are various intolerable tortures with burning sand, fire, machines, and weapons; some are severed with saws, some roasted in forges, some are chopped with axes, some buried in the ground, some are mounted on stakes, some cast to wild beasts to be devoured, some are gnawed by the vultures, some torn by tigers, some are boiled in oil, some rolled in caustic slime, some are precipitated from great heights, some are tossed upwards by engines. The number of punishments inflicted in hell, which are the consequences of sin, is infinite. But not in hell alone do the souls of the deceased undergo pain: there is no cessation even in heaven for its temporary inhabitant is even tormented with the prospect of descending to earth again. He is again liable to conception and to birth; he is merged again into the embryo and repairs to it when about to be born; then he dies, as soon as born, or in infancy, or in youth, or in manhood or in old age. Death sooner or later is inevitable. As long as he lives he is immersed in manifold afflictions, like the seed of the cotton amidst the down that is to be spun into thread. In acquiring, losing, and preserving wealth there are many griefs; and so there are in the misfortunes of our friends. Whatever is produced that is most acceptable to man; that, Maitreya, becomes a seed whence springs the tree of sorrow. Wife, children, servants, houses, lands, riches, contribute much more to the misery than to the happiness of mankind. Where could man, scorched by fires of the sun of this world, look for felicity, were it not for the shade afforded by the tree of emancipation? Attainment of the divine being is considered by the wise as the remedy of the three-fold class of ills that beset the different stages of life, conception, birth and decay, as characterised by that only happiness which effaces all other kinds of felicity however abundant, and as being absolute and final.
It should therefore be the assiduous endeavour of wise men to attain unto god. The means of such attainment are said, great Muni, to be knowledge and works. Knowledge is of two kinds, that which is derived from scripture, and that which is derived from reflection. Brahma that is the word is composed of scripture. Brahma that is supreme is produced of reflection, ignorance is utter darkness, in which knowledge, obtained through any sense, shines like a lamp; but the knowledge that is derived from reflection breaks upon the obscurity. What has been said by Manu, when appealing to the meaning of the Vedas with respect to this subject, I will repeat to you. There are two forms of spirit or god, the spirit, which is word, and spirit, which is supreme. He who is thoroughly imbued with the word of god obtains supreme spirit. The Atharva Veda also states that there are two kinds of knowledge; by the one, which is the supreme, god is attained: the other is that which consists of the Rik and other Vedas. That which is imperceptible, undecaying, inconceivable, unborn, inexhaustable, indescribable; which has neither form, nor hands nor feet; which is almighty, omnipresent, eternal; the cause of all things, and without cause, permeating all, itself unpenetrated, and from which all things proceed, that is the object which the wise behold, that is Brahma, that is the supreme state, that is the thing spoken of by the Vedas, the infinitely subtle, supreme condition of Vishnu. That essence of the supreme is defined by the term Bhagavat: the word Bhagavat is the denomination of that primeval and eternal God: and he who fully understands the meaning of that expression, is possessed of holy wisdom, the sum and substance of the three Vedas. The word Bhagavat is a convenient form to be used in the adoration of that supreme being, to whom no term is applicable; and therefore Bhagavat expresses that supreme spirit which is individual, almighty, and the cause of causes of all things. The letter Bh implies the cherisher and supporter of the universe. By ga is understood the leader, impeller, or creator. The dissyllable Bhaga indicate the six properties: dominion, might, glory, splendour, wisdom, and dispassion. The purport of the letter va is that elemental spirit in which all beings exist, and which exists in all beings. And thus this Great word Bhagavān is the name of Vāsudeva, who is one with the Supreme Brahma and of no one else. This word therefore, which is the general denomination of an adorable object, is not used in reference to the supreme in a general but a special signification. When applied to any other thing or person it is used in its customary or general import. In latter case it may purport one who knows the origin and end and revolutions of being and what is wisdom and what ignorance. In the former it denotes wisdom, energy, power, dominion, might, glory, without end and without defect.
The term Vāsudeva means that all beings abide in that supreme spirit and that he abides in all beings as was formerly explained by Kesidhwaja to Khāndikya called Janaka when he enquired of him an explanation of the name of the immortal Vāsudeva. He said "He dwelleth internally in all beings and all things dwell in him; and thence the lord Vāsudeva is the creator and preserver of the world. He though identical with all beings is beyond and separate from material nature, from its products, from properties and from imperfection; he is beyond all investing substance; he is universal soul; all the interstices of the universe are filled up by him; he is one with all good qualities; and all created beings are endowed with but a small portion of his individuality. Assuming at with various shapes he bestows benefits on the whole world, which was his work. Glory, might, dominion, wisdom, energy, power and other attributes are collected in him. Supreme of the supreme, in whom no imperfections abide, lord over finite and infinite, god in individuals and universals, visible and invisible, omnipotent, omnipresent, omnicient, almighty. The wisdom, perfect, pure, supreme, undefiled and one only by which he is conceived, contemplated and known, that is wisdom; all else is ignorance".