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गुरुशिष्यसंवाद (guruziSyasaMvAda)

 
Spoken Sanskrit
English
गुरुशिष्यसंवाद guruziSyasaMvAda
m.
 dialogue between teacher and pupil
Monier Williams Cologne
English
गुरु—शिष्य-संवाद
m.
 ‘dialogue between teacher and pupil’,
N.
 of a philosophical dialogue by Caraṇa-dāsa.
Aufrecht Catalogus Catalogorum
English
गुरुशिष्यसंवाद vedānta. Oppert II, 459. 7083.
Mahabharata
English
[Guruśishyasaṃvāda]
(“discourse between a preceptor and his disciple”). § 782g (Anugītāparvan): Kṛshṇa said: Asked by his disciple “Whence am I? whence art thou?” etc., the preceptor said: This was declared by Brahmán himself to Ṛ.
it was known to the conclaves of Si. in the ancient kalpas. In days of old Ṛ. Bṛhaspati, etc. () assembled together for asking one another, tired with their acts
placing Ṛ. Āṅgirasa at their head, they beheld, in the abode of Brahmán, Brahmán free from sin, and were instructed by him about how a good man should act, about Emancipation, etc. “Truth is the universe of being, ” light, ether, sun, wind, Indra and Prajāpati are not seen as long as one has not attained to Adhyātma
religion has faith (śraddhā) for its indication
the number of elements (tattva) are twentyfour and one more (XIV, 35). Brahmán discoursed on the city of nine gates, the three qualities, etc., the qualities belonging to darkness (birth as Cāṇḍālas, etc.)
Ṛ., Mu., and D. become deluded, desirous of pleasure (XIV, 36). Brahmán discoursed on passion (XIV, 37) and sattva (XIV, 38)
the qualities are not completely separated from one another, etc. (XIV, 39)
from the unmanifest first sprang the great soul, the source of all intelligence, the source of all qualities, called Mahān ātmā, Vishṇu, Jishṇu, Śambhu, Buddhi, etc., pervading everything in the universe, stationed in the heart of all, endued with minuteness, lightness, and affluence (prāpti)
this is said to be the first creation (XIV, 40)
the great (Mahān), who was first produced and called Ahaṅkāra, is the second creation, the source of all creatures, a god, the creator of gods, etc. (XIV, 41)
from Ahaṅkārā was born the five great elements
the prāṇas, etc.
the eleven organs sprung from Ahaṅkāra:-ENTITY (bhūtas). ON THE SELF (adhyātmaṃ). AMONG OBJECTS (adhibhūtaṃ). AMONG GODS (adhidaivataṃ). 1. ether (ākāśa). ear (śrotra)… sound (śabda)… the Quarters (Diśaḥ). 2. wind (māruta). skin (tvac)… objects of touch (sprashṭavya)… Lightning (Vidyut). 3. light (jyotis). eye (cakshus)… form and colour (rūpa)… the Sun (Sūrya). 4. water (āpaḥ). tongue (jihvā)… taste (rasa)… Soma. 5. earth (pṛthivī). nose (ghrāṇa)… scent (gandha)… the Wind (Vāyu). 6. feet (pādau)… motion (gantavyaṃ)… Vishṇu. 7. Apāna… anus (pāyu)… excreta (visarga)… Mitra. 8. organ of generation (upastha)… vital seed (śukra)… Prajāpati. 9. hands (hastau)… actions (karmāṇi)… Śakra (Indra). 10. speech (Vāc: Vaiśvadevī)… what is spoken (vaktavyaṃ)… Vahni (Agni). 11. mind (manas)… mental operation (saṅkalpa)… the Moon (Candramas). 12. egoism (ahaṅkāra: sarvasṃsārakārakaṃ). consciousness of self (abhimāna)… Rudra. 13. understanding (buddhi: shaḍindriyavioāriṇī) what is to be understood (mantavyaṃ)… Brahmán. Three are the seats of all existent objects: land, water, and ether
the mode of birth is fourfold (from eggs, germs, filth, or wombs) (specification)
etc.
on the means of attaining to Brahmán
on the body
the emancipated one is Vishṇu, etc. ()
†him praise brahmans, D., As., Y., Pś., P., birds, Rā., Bh., and M.-ṛ. († v. 1169) (XIV, 42)
the kshatriya, elephant, lion, sheep, snake, bull, and male are of middle quality [i.e. rajas]
the nyagrodha, etc. () are the formost among trees
Himavat, etc. () are the foremost among mountains
M. are the foremost of the gaṇas, etc. ()
[in v. 1201 it is Vāyu who resides in the skin and is employed in the perception of touch, etc.]
(XIV, 43)
the day was first, then arose the night, etc.
the months are said to begin with the bright fortnights
the constellations begin with Śravaṇa
the seasons with winter (śiśira), etc. () (XIV, 44)
on the wheel of life (XIV, 45)
on the duties that men should observe (XIV, 46)
on renunciation, knowledge, and power (XIV, 47)
on the different conceptions of Bráhman (a tree, a forest, unmanifest, etc.)
it is impossible to attain to Purusha by any other means than goodness
some assert the unity of Kshetrajña and sattva
this is not correct
the relation of Purusha to sattva is like that of the gnat to the udumbara, or that of water-drops on the leaf of a lotus. The Ṛ. once more asked (XIV, 48) about the diversities of practice observed by men, and about the connection between the Kshetrajña and sattva (XIV, 49). Brahmán, quoting what was said by a preceptor to a disciple, said that abstention from harming any creature is the foremost of all duties, and the relation between sattva and Kshetrajña (Purusha) is that of the object (vishaya) to the subject (vishayitva), or like that of the matter to the maker, or like that of a lamp (with oil and wick) to him who lights it
sattva is manifest, while Purusha is unmanifest
knowledge is indispensable for attaining to felicity
from pradhāna develops mahat, from mahat ahaṅkāra, from ahaṅkāra the five elements
the qualities of the elements are the following:-ELEMENTS. QUALITIES. ether (space) sound. wind touch sound. light rūpa touch sound. water taste rūpa touch sound. earth smell taste rūpa touch sound. 1. agreeable 1. white 1. rough 1. Shadja. 2. disagreeable 2. dark 2. cold 2. Ṛshabha. 3. sweet 1. sweet 3. red 3. hot 3. Gāndhāra. 4. sour 2. sour 4. blue 4. tender 4. Madhyama. 5. pungent 3. pungent 5. yellow 6. hard 5. Pañcama. 6. diffusive 4. bitter 6. grey(?) 8. smooth 6. Nishāda. 7. compact 5. astringent 7. short 9. slippery 7. Dhaivata. 8. oily 6. saline 8. long 7. oily 8. agreeable. 9. dry 9. minute 10. painful 9. disagreeable. 10. clear 10. gross 5. clear 10. compact. 11. square 11. soft 12. circular 12.? Space (ether) is the highest of the elements &gt
(i.e. above it is) ahaṅkāra &gt
buddhi &gt
ātman (the soul) &gt
the unmanifest avyaktaṃ &gt
Purusha (XIV, 50). Brahmán said: The body is called the carriage of Bráhman, on which the individual soul drives about
the senses are the steeds
the mind is the charioteer, called also the bhūtātman (the individual soul), because it is the ruler of the elements (bhūtāni)
the reins are the buddhi, called also kshetrajña (the individual soul), because it “proclaims power.” The order of the dissolution is: 1, the creatures
2, their qualities
3, the elements
D., men, G., Pś., As., and Rā. have all sprung from Nature (svabhāvataḥ), and not from actions, nor from a cause
[the elements are called]
the brahmans, who are creators of the universe [and]
are born here again and again
all that springs from them is dissolved in those very five great elements like billows in the ocean
[beyond]
those elements that compose the universe (viśvasṛgbhyas tu bhūtebhyaḥ, i.e. the gross elements) are the five great elements (i.e. the subtle elements
read ºbhūtās with B.), and higher than these is the way of the emancipated (read mukto with B.)
Prajāpati created all this by the mind alone
in the same manner Ṛ. attained to [the status of]
D. by the aid of penance
(the wonderful effects of penance, by which one may be cleansed from the most horrible sins, etc.
men, P., deities, etc., have been crowned with success by penance alone)
different degrees of bliss after death (Prajāpati
the great highest region-mahāntaṃ lokam uttamaṃ
the unmanifest accumulation of happiness--sukhopacayam avyaktaṃ
the unmanifest, i.e. the highest region of the great ones--avyaktaṃ mahatāṃ lokam uttamaṃ), according as one performs acts with expectation, being full of egoism (ahaṅkāra-samāyuktāḥ), or is devoid of selfishness (nirmamāḥ), and freed from egoism (nirahaṅkṛtāḥ) through yoga
freed from darkness and passion and adhering only to goodness, one becomes released from every sin and creates all things: such a one should be known to be [perfect]
kshetrajña: he who knows him knows the Veda
that which begins with the unmanifest and ends with the gross qualities (ºviśeshāntaṃ), has ignorance for its indication
selfishness (mama) is death, the reverse (na mama) is the eternal [Bráhman]
the high-minded ancients never applaud action: by action a creature is born with body
the indication of tranquillity is like what takes place in a dream
this is the goal of the emancipated ones who are intent on knowledge. The preceptor said: Thus addressed by Brahmán, Mu. acted accordingly and attained to felicity (lokaṃ). Kṛshṇa said: The pupil acted accordingly and then attained to emancipation (XIV, 51).