[ p. 375 ]
The sages said:
Which (form of) piety is deemed to be the most worthy of being performed? We observe the various modes of piety to be as it were contradictory. Some say (it [^1939] remains) after the body (is destroyed); some say that is not so. Some (say) everything [^1940] is doubtful; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not [^1941]. Some (say it is) of one form or twofold, and others (that it is) mixed [^1942]. Some Brâhmanas, too, who know the Brahman and perceive the truth, believe it to be one; others distinct; and others again (that it is) manifold [^1943]. Some say both time and space (exist) [^1944], and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing; some for the omission [^1945] of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and [ p. 376 ] others tranquillity. Some extol final emancipation; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means [^1946] should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory; and others say that is not so. Some are devoted to goodness; some are in the midst of doubts; some are for pleasure, and some for pain [1]. Some people (say) meditation [2], other Brâhmanas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation [3]; and those who ponder on the element [4], nature [5]. Some extol everything, and others nothing [6]. [ p. 377 ] And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is distracted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetragña and nature. Thus addressed by those Brâhmanas, the venerable, holy, and talented creator of worlds told them accurately (what they asked).
375:1 I. e. the piety, Arguna Misra,; the self, Nîlakantha. ↩︎
375:2 I. e. such as piety, &c., Arguna Misra. ↩︎
375:3 follow Arguna Misra, who says ‘permanent’ means soul, &c. The correct expression would seem to be ‘that which is called permanent by others is impermanent.’ ↩︎
375:4 This is the view of those who hold the theory of Parinâma, or development, says Arguna Misra. ↩︎
375:5 ‘To be one’ = knowledge to be all of one description, ‘distinct’ = knowledge having various entities for its distinct objects (this is the view of the holders of the Vigñânavâda, says Arguna Misra); manifold = that the selfs are numberless. The words here are nearly identical with those at Gîtâ, p. 83, see note 4 there. ↩︎
375:6 I. e. help in action, Arguna Misra. ↩︎