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".
SECTION VI.
Parāçara said:—The Purusottama is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation and from meditation to study; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it and meditation is the other: he who is identical with Brahma sees not with the eye of flesh.
Maitreya said:—"Revered preceptor, I am desirous to know what is meant by the term Yoga, by understanding which I may behold the supreme being, the upholder of the universe".
Parāçara:—I will repeat to you, O Maitreya, the explanation formerly given by Kesidhwaja to the high-minded Khāndikya also called Janaka.
Maitreya: "Tell me, first. Brahman, who Khāndikya was, and who was Kesidhwaja; and how it happened that a conversation relating to the practice of Yoga occurred between them".
Parāçara. There was Janaka named Dharmadhwaja who had two sons Amitadhwaja and Kritadhwaja; and the latter was a king ever devoted to the existent supreme spirit; his son was the celebrated Kesidhwaja. The son of Amitadhwaja was Janaka called Khāndikya. Khāndikya was diligent and celebrated on earth for pious observances. Kesidhwaja on the other hand was gifted with spiritual knowledge. These two were engaged in hostilities and Khāndikya was driven from his principality by Kesidhwaja. Expelled from his dominions he wandered with a few followers, his priest and his counsellors, amidst woods and mountains where destitute of true wisdom, he performed many sacrifices expecting thereby to obtain divine truth and to escape from death by ignorance.
Once on a time, while Kesidhwaja, the best of those who are skilled in devotion, was engaged in devout practices a fierce tiger slew his milch cow in the lonely forest. When the Raja heard that the cow had been killed he asked the ministering priests what sort of penance would expatiate the crime. They said that they did not know and referred him to Kaseru. And consulted by the king Kaseru told him that he did not know and Sunaka would be able to tell him. Accordingly the Raja went to Sunaka; but he said too. "I am as unable, O great king, to answer your question as Kaseru has been; there is no one on earth who can give you the information except your enemy Khāndikya, whom you have vanquished".
Being thus accosted Kesidhwaja said:—"I will go then and pay a visit to my enemy; no matter, if he kill me, for I shall then obtain the reward that attends being slain in a holy cause; whereas if on the other hand he tells me what penance to perform then my sacrifice will be unimpaired in efficacy". Accordingly he ascended his car, having clothed himself in the deerskin and went to the forest where the wise Khāndikya lived. When Khāndikya saw him approach his eyes reddened with ire and he took up his bow and said to him "You have armed yourself with deerskin to bring about my destruction thinking that in such a dress you will be safe from me; but fool, the deer upon whose backs this skin is seen are slain by you and me with sharp arrows so I will slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom and are deserving of death". To this Kesidhwaja replied: "I have come here Khāndikya, to consult you about my doubts and not with any hostile intention; lay aside therefore both your arrow and anger". Thus addressed Khāndikya retired for a while, with his counsellors and his priest and consulted with them what course to adopt. They strongly urged him to slay Kesidhwaja who was in his grasp and by whose death he would again become the monarch of the whole world. Khāndikya replied to them: "It is undoubtedly true that by such an act I would become the monarch of the whole world but he would thereby conquer the next world: whilst the earth would be mine. And if I do not slay him I shall conquer the world to come and leave him this earth. It appears to me that this world is not so much valuable as the next: for the subjugation of the next world continues for ever while the conquest over this is but temporary. I will therefore not kill him but tell him what he wishes to know".